had the tongues of men and Angels but these things are noted in generall in holy Scripture concerning it First that it is not a dissolute but an holy life and for this cause heauen is called an holy place Hebr. 9.12 and Gods holy habitation Deut. 26.15 Secondly it is not a miserable but a blessed life For blessed are they which shall be called to the marriage Supper of the Lambe Reuel 19.9 and blessed are they which die in the Lord c. In this life shal be no sorrow for all teares shall be wiped away In this life shall be no want for we shall hunger no more nor thirst no more Reuel 7.16.17 In this life we shall be happy in respect of our company for we shall euer be with the Lord 1. Thess 4.14 Yea we shall come to the company of innumerable Angels Hebr. 12.22 and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen Matth. 8.11 Thirdly that it is not a disquietous but a peaceable life and in this respect it is called a rest in Heb. 4.9 There remained therefore a rest to the people of God Here Gods children shall rest from their labours Reuel 14.13 Here they rest from their troubles and molestations Iob 3.17.18 Yea here they shall rest from their temptations For he that is dead is freed from sinne Romans 6.7 and so by consequence from all occasions and temptations of sinne Fourthly and lastly it is an eternall life which is prepared as appeares by that speech of Christ himselfe in Iohn 10.28 And I giue vnto them eternall life And by that of the Apostle in 1. Pet. 1.4 where this life whereof we speake is termed an inheritance incorruptible and vndefiled that fadeth not away c. Vse The application of this point may serue first to refell the cursed opinion of Atheists which impugne and gaine-say especially in their hearts the truth of this doctrine These are like vnto blinde men which say there is neither Sunne Moone nor Starres in the firmament because they see none not considering what others see and know Vse Secondly this should moue vs to be thankfull to God for this his infinite mercie toward vs in that he hath prouided thus for vs for time to come we shall not droppe downe like dogges and bruite beasts but we shall liue for euer Vse Thirdly it should teach vs to labour to attaine this life And that we may do so we must obserue these rules first we must learne to know God and Christ aright For this is life eternall to know God and whom he hath sent Iesus Christ Iohn 17.3 Secondly we must heare Gods word with diligence for God hath said Heare and your soule shall liue Esay 55.3 Thirdly we must beleeue for the iust shall liue by faith that is shall obtaine eternall life by faith Romans 1.17 For of that life the holy Ghost speaketh in that place Fourthly we must endeuour to keepe the Commandements Mathew 19.17 Fiftly if we would receiue the crowne of life we must be faithfull to the death Reuel 2.10 Thus much for this point And godlinesse The word in the originall signifieth the right worship of God part being put for the whole But certainely by godlinesse we are to vnderstand the same as is vnderstood by Vertue in the words following to wit all grace and goodnesse but especially holinesse Doctrine Now concerning this grace first let vs obserue the motiues which should moue vs to labour for it and they are these first because we are commanded of God to labour for it as in 1. Timothy 6.11 But thou a man of God flie these things and follow after righteousnesse godlinesse faith loue patience meeknesse c. Secondly because it is a signe of election Psalme 4.3 But know that God hath chosen to himself a godly man Thirdly because it is profitable for all things and hath the promises of this life present and of that which is to come 1. Tim. 4.8 Fourthly because it is great gaine being ioyned with contentment 1. Tim. 6.6 Now the means to attaine godlinesse are these first we must haue a care to keep the Sabbath day holy Profanenesse vpon the Sabbath is the cause of profanenesse all the weeke after Secondly we must be carefull of priuate duties as of prayer reading meditating and the like and that euery day in the weeke Thirdly we must conuerse with such as are godlie Much increase of godlinesse is obtained by Christian societie Fourthly we must be content to part with our sinnes yea our especiall sinnes reigning sinnes and godlinesse can neuer stand together Fiftly we must be practisers of the will of God and not hearers onely Practise is the very life of godlinesse 2. Timothy 3.5 Lastly if any desire to trie themselues whether they be godly or no let them examine themselues by the fiue fore-named rules for the practise or not practise of the rules is a signe either of our godlinesse or profanenesse By them it will appeare what we are By the knowledge of him What it is to know God aright we heard before and how knowledge is the means of increase in grace Which hath called vs vnto glory vertue Some reade the words thus which hath called vs by glory and vertue vnderstanding by glorie and vertue the glorious and vertuous worke of God himselfe in the conuerting and sauing of a sinner And howsoeuer this sence might stand well with the construction of the Greeke Text yet it doth not well agree to the scope of the holie Ghost For the scope is not to shew by what we are called but vnto what we are called so that I embrace this reading who hath called vs to glorie and vertue And if any shall obiect that the word in the originall signifieth by glory and vertue I answer the word originall may signifie by or to as the same word is vsed in Rom. 6.4 where it is said that Christ was raised from the dead by the glorie of the Father or as it may be better rendred to the glorie of God the Father Which hath called vs vnto glorie and vertue Where from the coniunction of these two together we may obserue Doctrine that glorie and vertue are twinnes which go together the one cannot be had without the other He that will attaine glorie must haue vertue and he that hath attained true vertue he shall be sure to obtaine glorie For the proofe hereof I referre you to that in Psalme 84.11 For the Lord God is a Sunne and shield the Lord will giue grace and glory Where note that the Lord giues not grace without glorie nor glory without grace but vnto whom he imparts the one to them also he giues the other The like we reade in Acts 28.32 And now brethren I commend you to God and to the word of his grace which is able to build you vp and to giue you an inheritance amongst all them which are sanctified Where we must also
God as first that we may be thankefull to his Maiestie for the great benefit of election for how can we be thankefull vnlesse we know that we are elected Secondly that we may loue God for electing of vs and how is it possible that we should loue God vnlesse we know that he first loued vs Secondly this assurance is necessarie in respect of our selues For first it is the ground of all sound ioy the especiall ioy of a Christian is that his name is written in heauen Luke 10.20 Now this ioy we cannot haue without assurance And secondly it is the especiall meanes to sustaine vs in our greatest tryals What is it which stayeth vs in the billowes of temptation but the grace of our hope if it be stedfastly setled Now the markes of election are these whereby we may try our selues in some measure As first if we finde that the word of God hath come in power vnto vs If it hath wrought powerfully vpon our Consciences to change and alter vs. By this very argument Paul proueth the Thessalonians to be elected in 1. Thessal 1.4.5 Knowing brethren beloued your election of God for our Gospell came vnto you not in word only but also in power and in the holy Ghost Secondly If we finde that we haue faith to beleeue Gods word sauingly it is a marke of election for none but they which were ordayned to eternall life beleeued Acts 13.48 Thirdly If we finde that we are truely and effectually called For indeede effectuall calling is an effect and consequence of election according to that in Rom. 8.30 Whom he hath predestinated them he hath called Now this effect doth necessarily proue the precedent cause Fourthly If we finde the end of election to be accomplished in vs For God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue Ephesians 1.4 If we finde these things in vs happy are we Fiftly if we be endued with those graces spoken of in Coloss 3.12 Put on therefore the elect of God holie and beloued bowels of mercies kindnesse humblenesse of minde meekenesse long-suffering forbearing one an other and forgiuing one another c. Sixtly if we finde that we haue grace giuen vnto vs to make choice of God to be our Summum bonum or chiefe good We could neuer haue grace to make choice of God vnlesse he had first made choice of vs. Not to multiply more signes of election let euerie soule trie himselfe by these and the Lord giue a blessing to thy endeuours Giue diligence Or be diligent Whence obserue that Doctrine A great deale of diligence is required for the making of calling and election sure And the reason is first because it is a difficult worke it is no easie matter to be vndoubtedly assured of Gods fauour without wauering This worke hath much opposition the world saith it is presumption to go about to be fully perswaded the diuell he laboureth by all meanes to weaken our faith and lastly the flesh in vs is faithlesse and vnbeleeuing hardly drawne to beleeue Thus the worke is hard Secondly there is required to the obtaining of assurance a great deale of meanes for the working of those graces whereby we must trie our selues there is required hearing of the word meditation in the fame praier conferring and the like And this cannot be done without diligence Thirdly there is required much sifting and trying of our graces whether they be true or no. Those graces from which we must conclude the certaintie of our calling election had need be sound therefore had need be tried and this triall cannot be made without some paines Obiection But some possibly will obiect I finde it no such difficult matter to beleeue that we should neede to vse anie such great diligence to make our calling and election sure I thanke God I neuer doubted in all my life time yea it is pity that he should liue that doth not beleeue Answ Thus indeed many a wretched man deceiueth himselfe putting presumption or carnall securitie for faith But let such remember He which neuer doubted certainly neuer beleeued if thou hadst faith indeed thou shouldest finde it more hard to beleeue Obiection Yea but are not many true Conuerts able to say by experience that God gaue vnto them full assurance of his fauour euen from the first day of their conuersion and that their assurance was wrought without their own industrie and diligence Answ I do not denie but that the Lord is able to giue assurance without a mans owne diligence and that he often times also doth giue it without our helpe But no man must tempt the Lord in expecting an extraordinarie worke considering the Lord affordeth ordinarie meanes God once gaue Manna vnto the children of Israel but this doth not proue that others may expect the same in after-times Yea whoso expecteth bread at these dayes he must labour for it and not looke that it should still fall from heauen euen so if we desire full assurance of Gods fauour we must be diligent in seeking of it and not expect it by extraordinarie meanes Secondly euen they which finde the greatest assurance yet no doubt they find diuerse assaults of Satan betweene times shaking their assurance and breeding doubts which doubtings will not be healed againe without diligence Vse This point serueth first iustly to reproue such as vse no diligence this way yea as thinke it to be curiositie and nicenesse for anie man to giue diligence to make his calling and election sure And the sinne of such is the greater because they will vse all diligence to get riches to obtaine their lusts to haue their wills and the like but they haue no diligence to spare for God or for their owne saluation I exhort such to repent of their former negligence this way and to redeeme the time with double diligence for hereafter Secondly let euerie man and woman stirre vp themselues to this diligence viz. to make their calling and election sure It is worth all our paines for what can be more sweet to the soule then to be fully perswaded of Gods fauour Neglect not such a comfort Thirdly considering that full assurance is not attained ordinarily but by great diligence therefore let such as haue obtained it more easily try their assurance whether it be sound or no. And if they finde it to be sound let them be more thankefull to God who hath giuen that freely vnto them without their owne labour which he giueth not vnto many others but with much striuing and industrie Wherefore the rather These words haue respect to that in the latter end of this tenth verse where it is said For if ye do these things yee shall neuer fall The point to be obserued is this Doctrine It is the part and duty of euerie Christian the rather to be diligent to make his calling and election sure because
and fourth verses in which acknowledgement two things are to be noted first a cause in the third verse secondly an effect in the fourth verse For the former we are to note first the power of the giuer according to his diuine power Secondly the bountifulnesse of the gift all things which belong to life and godlinesse Thirdly the meanes of obtaining this gift by the knowledge of him who hath called vs vnto glory and vertue According to his diuine power This is spoken of Christ and hath relation to the end of the former verse Whence we are to note Doctrine That Iesus hath in him not an humane power onely but also a diuine not the power of a man onely but also the power of a God For this cause he is termed in Esay 9.6 The mighty God And in Tit. 2.13 The great God For this cause is made mention of his mighty power Phil. 3. the last Yea for this cause he is said to haue all power both in heauen and in earth Mathew 28.18 And it is further manifest that Christ had diuine power First because he was able to create the world Iohn 1.3 Secondly because he is able with his word to beare vp the world Hebr. 1.3 Thirdly because he knowes the thoughts of mē Mat. 9.4 Fourthly because he wrought miracles by his owne power Iohn 15.24 Fiftly because he vanquished Satan Hebrews 2.14 dissolued sinne 1. Iohn 3.8 and ouercame the world Iohn 16.33 which workes he could neuer haue turned his hand to if he had not had a diuine power Vse This makes against Arrians and other cursed heretikes which disable Christ affirming him to be meere man and not God Secondly it makes also against the blasphemous Papists which subiect Christ to the command of the virgin Marie derogating thereby from his diuine power Thirdly it may be terrour to the wicked and namely to Antichrist for it sheweth how able Christ is to consume him with the spirit of his mouth and to destroy him with the brightnesse of his coming 2. Thessalonians 2.8 Fourthly it may minister comfort to the faithfull for be their dangers neuer so desperate and their enemies neuer so malicious yet Christ by his diuine power is able to deliuer them and to protect them If a finite power be against them yet an infinite power is for them 2. Chron. 32.7.8 All things which pertaine to life and c. Whence note we Doctrine That whatsoeuer tendeth to saluation or sanctification we receiue it all from Christ For by life here is meant glorie and by godlinesse is meant vertue as it is expounded in the end of the verse The doctrine may be proued by instance For from whom haue we the Gospel but frō Christ The Gospel of the kingdome is Christs Gospel as it is termed 2. Corinthians 10.14 And God speakes vnto his Church in these last dayes by his Sonne Hebrews 1.1 Againe from whom receiue we the Spirit but from Christ Iohn 16.7 Thirdly whence receiue we gifts of the Spirit but from Christ which ascended vp on high Ephes 4.8 that he might giue gifts to men Of whose fulnesse do we receiue grace for grace but of Christs fulnesse Iohn 1.16 Lastly how are we kept in the state of grace vnto glory but by Christ who is the Shepheard and Bishop of our soules 1. Pet. 2.25 Furthermore whence are the Sacraments but from Christ He ordained Baptisme Mat. 28.19 He also instituted the Lords Supper Matt. 26.26 Lastly who is it that sends Ministers but the same Christ which gaue some to be Apostles some Prophets some Euangelists c. Ephes 4. So that it is apparent by instance that whatsoeuer tendeth to saluation or sanctification it is from Christ Obiection Yea but do we not receiue these things as well from God the Father and from God the holy Ghost as from Christ I answer Yes Farre be it from vs to exclude the Father or the holy Ghost But this we affirme that as all things pertaining to life and godlinesse are of the Father and the holy Ghost so they are also from Christ For as the Father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe Iohn 5.26 Vse The vse of this point may be to teach vs to be thankfull for Christ for by his meanes we receiue life and all things tending thereunto Yea it should teach vs to depend vpon Christ for life and for all the meanes thereof Of his diuine power we receiue all things which belong to life and godlinesse Secondly this should teach vs to take notice of Christs bounty He giues life and all things that belong thereunto He is the good Shepheard in Psalme 23. which supplieth all things necessary to his flocke Christs flocke may want many things which they desire but they shall neuer want those things which shall be good for them Hath giuen vnto vs. The word in the originall is passiue and signifieth hath bene giuen but we must know that with the Greekes the passiue voice is sometimes put for the actiue An example for this we haue Hebr. 12.26 where you haue it translated hath promised but it properly signifieth hath bene promised the passiue voice being put for the actiue But the doctrine hence is this viz. Doctrine That whatsoeuer pertaineth to life and godlinesse it is not of merit but of free gift Saluation is the free gift of God Rom. 6. the last The Gospell is the word of grace that is of free fauour Acts 20.32 To you it is giuen to know the mysteries of the Kingdome of God Luke 8.10 Paul obtained mercie not merit 1. Tim. 1.16 By all which it is manifest that saluation and all the means thereof is of free gift and so by vs is to be accounted But we will not insist vpon this point Life Hence we are to note Doctrine That there is a life prepared for the elect after this life ended And that this is so it is manifest out of Psalme 21.4 He asked life of thee and thou gauest him a long life for euer and euer And Psalme 133. For there the Lord commanded the blessing euen life for euer And Matth. 25.46 And they shall go away into euerlasting punishment but the righteous into life eternall Vnto this also accordeth that in Iohn 11.25 Iesus said vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And that in Matthew 22.32 I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing And that in Colloss 3.3 You are dead and your life is hid with Christ in God By all which testimonies it is proued that there is a life prepared for Gods elect after this life ended Now if you desire to know what kinde of life it is which is prepared I confesse I am not able to expresse it if I
to perswade vnto godlinesse 26 6 Glory and vertue goe together he that hath one shall haue both 28 7 No man can vsurpe glorie and vertue they are by calling 28 8 The calling of a Christian is an honourable calling 29 VERSE 4. 1 The promises of God are highly to be esteemed they are to be accounted great 31 2 Gods promises though great yet they are free not mercenarie 33 3 Sauing grace comes the nearest of all other things to the nature of God 34 4 The Euangelicall promises are speciall meanes to beget grace in the heart 36 5 In the world there be great corruptions 37 6 Originall sinne is the cause of worldly corruptions 39 7 The corruptions of the world may be shunned and escaped 40 8 None escape the corruptions but such as haue receiued the diuine nature 41 VERSE 5. 1 We must not be content with that degree of grace which we haue receiued in our first conuersion but we must to the first labour to adde other graces 43 2 There is a great deale of diligence required for the obtaining of increase of grace 43 3 A Christian must not content himselfe with one good gift of the Spirit c. 44 4 A Christian ought to labour to be truly vertuous 45 5 Vertue must be added vnto Faith 47 6 It is not sufficient to be vertuous but we must haue knowledge also 48 VERSE 6. 1 Temperance is the moderation of lust and appetite in the vse of the gifts and creatures of God 2 There is a double patience one towards God the other towards men both are to be added vnto our knowledge 51 3 Godlines is a sincere desire and conscionable endeuour after an vniuersall conformity to Gods reuealed will 55 VERSE 7. 1 All such as truly feare God are brethren 58 2 There ought to be brotherly loue amongest Christians 60 3 Charitie is to be laboured for aswell as other graces 62 VERSE 8. 1 It is not sufficient to talke of grace but we must haue grace in possession 65 2 We must haue grace alwayes in readinesse 66 3 It is not sufficient to haue a truth of grace but we must endeuour to abound in grace 67 4 Christians ought to labour for an holy strictnesse yea for such a degree of strictnesse as is esteemed curiositie in the world 68 5 A true sanctified Christian is no idle person 70 6 A Christian is not barren and vnfruitfull 71 7 Grace in the childe of God is the cause of painefulnesse and fruitfulnesse 72 8 Wherein the knowledge of Christ consisteth 73 VERSE 9. 1 Euery gracelesse person is a blinde person 74 2 Gracelesse persons are wilfully ignorant 76 3 Euerie man and woman are sinners of old 78 4 There is means whereby to be purged from old sins 79 5 Gracelesse persons are not exempted from that redemption which is by Christ 80 6 Gracelesse persons are very forgetfull of Gods blessings yea euen of redemption it selfe 80 VERSE 10. There is a double calling vneffectuall and effectuall and what they be 81 2 The definition of election or what election is 84 3 It is our parts to labour to be well perswaded of our effectuall calling 85 4 We ought also to labour to be assured of our election 86 5 The markes of election 87 6 There is a great deale of diligence required for the making our calling and election sure 88 7 We ought the rather to get assurance because this is a meanes to preuent falling away 90 8 How farre a man may fall from grace 92 9 The childe of God shall neuer vtterly and finally fall from grace 94 10 Prastise of Gods word and adding grace vnto grace is an especiall meanes to preuent backesliding 95 VERSE 11. 1 That Christ hath a kingdome 96 2 Christs kingdome is an euerlasting kingdome 98 3 That Christs kingdome hath an entrance 100 4 That men and women do not enter the gate of grace by their owne power but by Gods power 101 5 That there be degrees in this matter of entrance into the kingdome of grace 103 6 That the entrance into Christs kingdome is made by the eight graces spoken of in the fift sixt seuenth and eight verses of this Chapter 104 VERSE 12. 1 It is a great sinne in a Minister to be negligent in his place 106 2 It ought to be an especiall motiue vnto a Minister to be carefull and diligent in his calling because he may be a meanes by his diligence to bring soules into Christs kingdome 108 3 That it is the office of the Minister to put people in remembrance of those things which concerne the kingdome of God 108 4 It is the duety of euery true Christian to be well acquainted with the Scriptures 109 5 It is not sufficient to know the truth but we ought to be established in it 110 6 There is but one truth howsoeuer there may be many opinions concerning that truth 111 7 That there is but one truth and that it was the onelie truth which was preached by the holy Apostles 112 8 It is lawfull for a Minister to preach vulgar things 113 VERSE 13. 1 The preaching of Gods word is a iust practise 114 2 It is a iust practise not onely in the sight of God but also of good men 116 3 A Christian must not dissemble his religion 118 4 The body is like a Tent or Tabernacle 119 5 A Minister must be constant vntill death in his ministeriall paines 120 6 Ministers must endeuour not onely to informe the iudgement but also to worke vpon the affections 123 VERSE 14. 1 A Christian should make account of short life 125 2 Consideration of the shortnesse of life should make vs more diligent 129 3 Euery one ought to be infallibly perswaded of the truth of Gods word 130 4 Death is but a meanes of remouall from one place to an other 131 VERSE 15. 1 A Minister must endeuour the future good of the Church as well as the present good 134 2 Ministers must carefully auoid errors in teaching 136 3 Why erronious doctrine is compared to fables 135 VERSE 16. 1 That it ought to be a great motiue to people to heare their Ministers when they are conuinced in their consciences that they deale faithfully 138 2 That euery man yea the very elect themselues are naturally without the knowledge of the Gospell 139 3 That the Apostles were the especiall instruments of making the Gospell manifest 140 4 That Ministers ought aboue all other doctrine to preach Christ 142 5 That Christ is mighty and strong able to do what he will 144 6 The maner of Christ his coming in the flesh 146 7 That there was maiestie in Christ whilest he liued vppon the earth 147 8 That Christ his maiesty was visible and apparent 148 9 That the Apostles had certaine knowledge of the truth of those things which they did write and preach VERSE 17. 1 That Christ as man receiued all things from the Father 152 2 That God
your faith c. Obserue here we are not onlie exhorted to get faith but likewise other graces so that the point to be noted is that Doctrine A Christian must not content himselfe with one good gift of the Spirit but he must labour for many gifts For this we haue the example of the Corinthians 1. Corinth 1.7 Who came behinde in no good gift and of Christ himselfe Esay 11. who abounded with seuerall gifts A true seruant of God must desire gifts whereby to glorifie God in his calling according to the example of Solomon Secondly he must desire sauing gifts which may distinguish him from reprobates as faith and holinesse and such like but especially euery Christian must labor for that grace wherein he is most defectiue and which is most contrary to his corruptions The angry person must especially labor for patience the lasciuious person for chastitie the ambitious person for humilitie the niggard for liberalitie the intemperate man for sobrietie and the like Vse This may iustly condemne the common multitude for if they haue but one good qualitie in them they are prone to blesse themselues in their estate though they neglect all other good gifts of Gods Spirit and disesteeme them Vse Secondly let it put euery one of vs in minde to take notice what graces we do especially want and let vs endeuour to obtaine those graces Let vs forget that which is behinde and reach forward to that which is before Adde to your faith vertue By vertue we are to vnderstand an honest and good life or an vniuersall practise of all those graces which God hath put in vs. Thus the good woman which was so painefull in her calling so faithfull to her husband so bountifull to the poore is termed a vertuous woman Prou. 31.10 The lesson hence to be learned is that Doctrine euery Christian should labour to be truly vertuous to be of a good life and canuersation Thus we are taught not onely in this Text Adde to your faith vertue but also in Philip. 4.8 Finally brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things For this also we haue the examples of the Saints as first the example of Ruth of whom it is said That all the City knew her to be a vertuous woman Ruth 3.11 and of the good woman in Prou. 31.29 Many daughters haue done vertuously but thou excellest them all Reason And indeed there is great necessitie of vertue first because God is more glorified by deeds then words It is true there must be both we must professe and we must be vertuous but the latter bringeth more glorie to God then the former Hereby saith Christ is my Father glorified that ye bring forth much fruit Iohn 15.8 Secondly we ought to be vertuous because vertue is the power of profession He or she that professeth Christ and is not vertuous their profession is a powerlesse profession it is of no validitie of no force yea indeed it is meere hypocrisie 2. Timothy 3.5 They haue a forme of godlinesse but deny the power thereof Thirdly we ought to be vertuous because this will sooner conuince the wicked then any thing else some which will not be wonne by the word will be conuinced by a good conuersation 1. Pet. 3.1 Vse Now if there ought to be vertue amongst men then how iustly may we reproue the viciousnesse of the time For when did blasphemy and profanenesse and whoredome and drunkennesse and deceit and lying and pride and idlenesse and vsurie and all kindes of vices more abound then at these dayes How hard is it now to finde a vertuous person Secondly this must teach euery one of vs to labour for a vertuous life and practise Let Ministers Magistrates Maisters of families seruants children and all sorts from the highest to the lowest labour to be truly vertuous that is let vs all become zealous hearers of Gods word and conscionable doers and practisers of the same Oh how happy were it for vs if we would suffer our selues to be perswaded this way The Lord perswade vs. Adde to your faith Concerning faith we purpose to speake hereafter if GOD permit amongst the Grounds of Religion The point therefore which we will obserue in this place is this to wit that Doctrine Vertue must be added vnto Faith Indeed it must flowe from faith as from the fountaine and the reason is manifest first because else it is were sinne For whatsoeuer is not of faith whatsoeuer shew it may make it is sinne Romans 14.23 Secondly because without faith it is impossible to please God Hebrews 11.6 So that Vertue without faith is no better then Caines sacrifice It may giue satisfaction to men but it is an abhomination to God Vse This serues to discouer the nakednesse of ciuill vertues Many of the heathen were vertuous some excelled for iustice others for fortitude others for temperance others for prudence But because their vertues were not added to faith therefore they were but glistering sinnes they did not please God Secondly this proues against Papists that our best workes are not meritorious ex opere operato For if they were what need vertue be added to faith to make it acceptable Yea the truth is that whatsoeuer is offered to God by an vnregenerate person which is destitute of faith it is no better then if he should kill a man or cut off a dogs necke Esay 66.3 Thirdly it must teach vs to vse all meanes whereby faith may be wrought and increased in our hearts for so much faith as we haue so much acceptation of vertue we shall finde with God Knowledge Whence note that Doctrine It is not sufficient for a Christian to be vertuous but he must haue knowledge also Whereupon Salomon saith in Prouer. 4.5 Get wisedome get vnderstanding forget it not in the seuenth verse Wisedome is the principall thing therefore get wisedome and with all thy getting get vnderstanding There be many motiues to moue vs to seeke after knowledge First because by it we are translated out of darkenesse and so by consequence out of the kingdome of Satan Secondly because by it we come to haue the image of God drawne vpon vs afresh Col. 3.10 Thirdly because in want of it we are estranged from the life of God we remaine by ignorance in the state of death that is destitute of the life of Grace Eph. 4.18 Fourthly by ignorance wee are lyable to temporall iudgements For want of knowledge my people are destroyed Hos 4.6 yea to eternall damnation 2 Thessal 1.8 Christ will come in flaming fire rendering vengeance to all them which know not God We may as safely liue in adultry as liue blinde and ignorant both are damnable But what kind of knowledge is it which
and it is he that doth open it wider and wider by degrees as the greeke word also in this Text translated Ministred doth signifie Shall be supplied by degrees Thirdly let vs whilest God doth hold open this gate of mercy striue to enter in lest wilfully refusing to enter when we might we prouoke the Lord to shut vp the gate and neuer to be entreated to open againe vnto vs. Take heede of this Abundantly Or as the word signifieth in the greeke richly whence we may note that Doctrine There be degrees in this matter of entrance into the kingdome of grace Some are entred farther then others be some finde a rich entrance and abundant others â—…ot altogether so Thus the Prophets and Apostles were further entred into the treasures of knowledge then any ordinary Christian there was Thus Moses was brought into more familiaritie with God then many of his brethren in that the Lord talked with him as a man with his friend Thus Paul was led into more rauishing ioy then many others being rapt vp into the third heauen And thus at these dayes many haue made a greater progresse in Religion then others haue And what is the reason of this difference Surely the first and principall cause thereof is this viz. the mercy of God and his wisedome To one in his wisedome and mercy he giueth the degree of grace which he will not giue to another The second cause of the difference is because many are too remisse and negligent in the seeking of grace they will not take the paines that others doe in the acquiring of grace and therefore it is no marueile if like vnto trewants they come short in their learning Vse Let this teach vs to labour to get more rich entrance let vs not content our selues that we haue an entrance but let vs endeuour to grow rich in grace Let vs striue to goe further and further in Christ his kingdome We may goe farre in this kingdome euen in this life if we be carefull to vse the meanes as we ought For so That is by adding grace vnto grace you shall more and more finde entrance into Christ his kingdom for this verse hath relation to that which went before in the fift sixth and seauenth verses in this same Chapter Hence we are to note that Doctrine By the eight forenamed graces an entrance is made into the kingdome of Christ and by the growth in those graces an abundant entrance is more and more supplied Thus by knowledge we are entred into the light of Christ his kingdome and by increase in knowledge we are led into greater light Thus by Faith we are brought to the presence and fellowship of Christ and as our Faith groweth we increase in that fellowship Thus by godlinesse we are brought to the subiection and obedience which is in Christ his kingdome and the more we abound in godlinesse the further we make entrance into the kingdome Thus by loue and temperance and patience we are entred into the temper of Christs kingdome and the sweete affections that are exercised therein and the more that we increase in these blessed graces the further we enter into the kingdome Lastly by Charitie that is by workes of mercy we are brought into the practise of the kingdome and the more that we grow in these workes the further we enter into the kingdome the like may be said of vertue Vse Wouldest thou then enter and go farre in the Kingdome of Christ then labour to go farre in the eight forenamed graces content not thy selfe till thou hast these graces in thee and when thou hast them labour to growe in them And thus an entrance shall be ministred abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Which if thou findest happy and thrice happy art thou Wherefore Now we come to the third generall part of the Chapter wherein the Apostle declareth the reasons which moued him to write from the beginning of this twelfth verse vnto the end of the fifteenth and secondly the reasons which should moue the Church to heare him and to hearken vnto him from the beginning of the sixteenth verse vnto the end of the Chapter The reasons which moue him to write are first that he might excuse himselfe from negligence which is a foule fault in a Minister verse 12. Secondly from the fitnesse of the practise verse 13. Thirdly from the consideration of the shortnesse of his owne life verse 14. Fourthly from the consideration of the vtility of his writings in after times verse 15. Wherefore In this twelfth verse two points first the pleading of a cause secondly the remouing of an obiection Wherefore I will not be negligent or as the word in the originall is I will not be carelesse The first point hence to be obserued is that Doctrine It is a great fault in a Minister to be carelesse and negligent Else the Apostle would not thus excuse himselfe from that imputation And for the further euidencing of the truth of this point I referre the Reader to the 34. of Ezechiel 2.3.4.5.6 where it is said Woe vnto the Shepheards of Israel that feede themselues should not the Shepheards feede the flockes Ye feed vpon the fat and ye clothe you with the wooll Ye kill them that are fed but ye feed not the flocke The diseased haue ye not strengthened neither haue ye healed that which was sicke neither haue ye bound vp that which was broken neither haue ye brought againe that which was driuen away neither haue yee sought out that which was lost And againe in the sixt verse My sheep wandered thorough all the mountaines and vpon euerie high hill yea my flock was scattered vpon all the face of the earth and none did search or seek after them In all which the holy Ghost doth seuerely taxe carelesse negligent ministers The like we reade Esay 56.10 where the Lord taxeth the dumbe dogges for their sleeping and delighting in sleep that is for their remisnesse and negligence in their calling Reason And certainly it must needes be a great sinne in a Minister to be carelesse and negligent because his imployment concerneth the very soules of men It is a sin in a shepheard not to looke carefully to his sheepe because the life of the creature is in his hand but it is a greater sinne for a Minister not to looke carefully to his flocke because the soules of his people are in his hand Vse Which may serue iustly to reprooue all carelesse and negligent Ministers which looke narrowly to the fleece but starue the flocke So they may haue the pay they care not what becomes of the soules let them sinke or swimme so that they may haue their skinnes all is well These are worse then the King of Sodome Genesis 14.21 For he said vnto Abraham Giue me the soules and take thou the goods to thy selfe but these say to the diuell Giue me the goods take thou
neuer well pleased with sinne but he will visite our transgressions with a rod. He is not so mercifull but he will still appeare to be iust But let vs assure our selues of this that though the Lord be displeased at our infirmities yet vpon our Repentance and Faith in Christ he is graciously well pleased with our persons Vse Let this teach vs to be thankefull for the inualuable gift of Christ our excellent peace-maker had it not beene for him the wrath of God had remained vpon vs for euer and euer Secondly Let it be matter of comfort to all them which mourne in Zion It may be thou feelest nothing but wrath but be of good comfort if thou beest a new creature all thy sinnes are washed away in the blood of Christ and thou art fully reconciled to God and God is well pleased with thee Thirdly let this teach vs to labour to get Faith whereby we may apply this reconciliation wrought by Christ vnto our selues that we may be assured in our owne consciences that God is well pleased with vs. I marueile how any can eate or drinke or lie downe in their beds with any peace without this assurance In whom I am well pleased Before we passe from this verse it shall not be altogether impertinent to cleare one scruple which may arise viz. why the Apostle doth not relate the whole speech which came from heauen but doth cut it off as it were in the middest for the speech compleately related is this This is my beloued Sonne in whom I am well pleased heare ye him Mat. 17.5 now why doth the Apostle leaue out this clause Heare ye him Which may seeme to be as necessary as the former part of the speech for is it not as necessary that we should heare Christ as our great Prophet as know him to be the beloued Sonne of God or Know that God is well pleased with him Surely yes I answere The Apostle doth leaue out this clause Heare ye him for diuers reasons First because the former part of the speech doth imply the latter as a necessary consequence though it be not expressed For if Christ be the beloued Sonne of God then certainly we ought to heare him according to that in Math. 21.37 They will reuerence my Sonne that is they will surely heare him and giue entertainment vnto him Secondly the Apostle may leaue out this speech Heare ye him because he knew it was sufficiently expressed in other places of Scripture as in Mat. 17.5 Mark 9.7 Luke 9.35 But the point hence to be gathered is this namely that Doctrine The Scriptures haue a necessary dependence one vpon another and one place expounds another This is manifest out of the Text for these words Heare ye him being wanting in the Text are supplied out of the Euangelists namely out of the forenamed places Mat. 17.5 Mar. 9.7 Luke 9.35 The like we reade in Math. 26.51 where the name of him which drew his sword and smote the seruant of the high Priest and cut off his eare is not expressed no nor yet the name of him which was smitten But that which is wanting in Matthew is supplied in Iohn 18.10 where both the name of the smiter is expressed Symon Peter and the name of the person smitten to wit Malchus In like manner whereas it is said more obscurely that the disciples had indignation saying To what purpose is this waste as though many disciples had murmured against the powring of the sweete ointment vpon the head of Christ Math. 26.8 The same is made more manifest Iohn 12.4 where it is said that one of the Disciples said to wit Iudas Iscariot Symons sonne Why was not this ointment sold c. Lastly whereas it is more obscurely said Math. 27.44 that the theeues which were crucified with Christ did vpbraid him as though both the malefactors had railed vpon Christ The same is made more manifest in Luke 23.34 where it is said that one of the malefactors which were hanged rayled on him Quest Here it may be demanded wherefore the Spirit of God doth not fully expresse himselfe in euery Text but leaues some thing vncleared in this or that place by some other text else-where in Scripture to be cleared and expounded Answ First in honour of the worde it selfe that it might not be despised for the plainenesse Secondly in the singular wisedome of God who will by this meanes giue occasion to his children to search the Scriptures and to acquaint themselues with the whole word of God We heard Whence we may note that Doctrine Gods voice is an audible voice The Lord spoke from heauen and his voice was heard and vnderstood as appeareth in this Text and the like We reade in Isay 30.30 The Lord shall cause his glorious voice to be heard and in Psal 68.33 He sendeth forth his voice and that a mightie voice and in Marke 15.34 At the ninth houre Iesus cried with a loude voice Eloi eloi lama sabachthani and in 37. verse of the same Chapter Iesus cried with aloude voice and gaue vp the Ghost The voice of God is so mighty as that the insensible creatures are sensible of it Hebr. 12.26 Whose voice then shooke the earth but now he hath promised saying Yet onee more I shake not the earth onely but also so heauen Yea the dead shall heare the voice of the Sonne of God in their very graues at the last daie Iohn 5.25 Vse The audiblenesse of Gods voice may serue to conuince vs of his mighty power a strong voice argueth the strength of the speaker and so the mightinesse of Gods voice doth argue the mightinesse of his power Secondly it may teach vs Ministers which speake in Gods stead not to fauour our selues too much but to straine our selues that we may be heard of the people and to extend our voices if it be necessary to make them audible And this the Lord requireth Esay 58.1 Crie aloude spare not lift vp thy voice like a trumpet c. Thirdly it may teach people to do what in them lies to eleuate the voice of their Minister They must pray for him that God would open vnto him the doore of vtterance Ephesians 6.19 Secondly they must not daunt his spirit by discouragements but rather put life into him by their encouragements Iosua 1.18 where the people say vnto Iosua Only be strong and of a good courage Thirdly they must beware of rebellion against Gods word and disobedience for rebellion and disobedience are an especiall cause that the tongue of the Prophet doth cleaue to the roofe of his mouth Ezechiel 3.18 Fourthly it must teach vs to be thankefull in that the voice of God I meane the voice of the Ministrie is so audible amongst vs in that we haue so many sonnes of thunders to sound the word in our eares Christ pronounceth the eares of his Disciples blessed in that they heard Matth. 13.16 and so certainly they were hauing grace
in the originall We haue a more sure Propheticall word as though the Apostle had said That which I write vnto you concerning Christ it was confirmed not only by a liuely voice of God the Father from heauen but also by the Canonicall writings of the holy Prophets Whence we are to obserue that Doctrine The Gospell of Christ is an infallible truth It hath witnesse both from God and man That it hath witnes immediatly from God it is euident by the voice which came from heauen This is my welbeloued Sonne in whom I am well pleased heare him And that from man it is manifest for vnto Christ doe all the Prophets giue witnesse Acts 10.43 Yea all the Prophets from Samuel and those that follow after as many as haue spoken haue also foretold of these dayes Acts 3.24 To this purpose is that in Luke 1.60 He hath raysed vp an horne of saluation for vs in the house of his seruant Dauid as he spake by the mouth of his holy Prophets which haue beene since the world began And that in Iohn 5.39 Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me In a word Christ was written of in Moses in the Prophets and in the Psalmes Luke 24.49 Vse This must serue to confirme our faith concerning Christ that he is the true Messiah and concerning his Gospell that it is no other but the very truth If we will not beleeue both God himselfe and all his Prophets whom should we beleeue Secondly it may serue also to aggrauate the sinne of atheisme and infidelitie What doe these cursed sinners but giue God himselfe and all his Prophets the lie A more sure word That is a more sure word then that which came downe from heauen saying This is my beloued Sonne c. Here it may be demanded how the Apostle can speake this without blasphemy for that voice which came downe from heauen was the voice of God himselfe then the which what could possibly be more sure Some for the clearing of this doubt affirme that the Comparatiue degree here is put for the Positiue We haue a more sure word that is say they we haue a sure word but we cannot agree to their iudgement but taking the words as they are in the text my sentence is That the word of the Prophets is said to be a more sure word then that voice which came from heauen not because it was more true but because it was of more authoritie with the people vnto whom Peter wrote They distrusted not the voice that came from heauen but aboue all other voices they kept themselues close to the voice of Scriptures Hence learne we Doctrine To prize the sentences and speeches of Scripture aboue all other sentences and speeches whatsoeuer Let vs esteeme the Scripture the surest foundation For the proofe of this point I referre the Reader to that in the second epistle of Iohn tenth verse If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed and to that in Gal. 1.8 Though we or an Angell from heauen preach any other gospell vnto you then that which we haue preached vnto you let him be accursed Vnto this accordeth that in Ephes 2.20 Ye are built vpon the Foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And that in 1. Corinth 3.11 Other foundation can no man lay but that which is layd Iesus Christ By all which places it is manifest that the Canonicall Scripture is the sure Foundation Obiection But here some may possibly obiect That the Church is said to be the pillar and ground of truth 1. Timothie chapter 3. verse 15. and therefore that we ought rather to depend vpon the authority of the Church then vpon the Scripture Answ I answer The Church is so termed not in respect of it selfe but in respect of its Ministerie euen as Iames and Cephas and Iohn were counted to be pillars not for their persons but for their doctrine Galat. 2.9 So that the place rightly vnderstood doeth rather confirme the authority of the word then in any sort infringe it Vse Let vs learne therefore to keepe close to the word of God and to ground our faith vpon it alone Let vs not receiue as a foundation any mans writing though neuer so learned or eloquent further then he is able to auouch his writing by the word of God Remember that in Iohn 10.5 We must not know that is approue the voice of a stranger if we will approue our selues to be the sheepe of Christ Vse Secondly this may comfort true Christians The Lawyer the Physitian the Philosopher haue their Authours vpon whom they doe especially ground but the Christian hath a more sâ—re foundation namely the word of God In like maner the Anabaptists haue their dreames and fancies in stead of reuelations to ground vpon and the hypocrite he hath the iudgements or rather the persons of such and such whom he esteemes reuerent Ministers to rest vpon but the sound Christian hath respect onely to the word of God and so layeth a sure foundation And the truth is this foundation wil stand when all other will shrinke and come to nothing Whereunto taking heed ye doe well Whence we are to note three points first that it is the duty of all Christians to giue diligent heed to the word of God Secondly that it is a commendable thing also so to do Thirdly that it is the duty of a Minister to encourage the people in well doing by commending them for their vertues First that 1. Doctrine It is the duty of all Christians to giue diligent heed to the word of God it is manifest For if the word spoken by Angels was stedfast and euery transgression disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation Heb. 2.2.3 Yea it shall come to passe that whosoeuer will not heare that Prophet that is Christ in the Ministerie shall be destroyed from amongst the people Acts chapter 3. verse 23. Reason And there be many reasons to moue vs to giue heede to the word first because it is the word of God and not of men Secondly because it is the especiall instrument of our saluation Thirdly because whoso despiseth the word shal be destroyed Prou. 13.13 Fourthly because he that turneth backe his eare from hearing the Law euen his prayers shal be abhomination Prou. 28.9 Quest But what is it to haue respect or to giue heede to the word of God Answer It is first diligently to frequent the house of God where it is faithfully taught Secondly to marke and to hearken carefully to it whilest it is deliuered Thirdly to examine our selues by it and to make conscience to practise it Vse This may serue iustly to reproue multitudes at these dayes wherein
we liue first such as are negligent commers to the Church Secondly such as come to the Church but attend not as they ought to the word but suffer their mindes and senses to be carried after other matters Thirdly such as come and hearken to the word but go their way againe without any purpose to practise any iot of that which they heare All these are negligent hearers they attend not to the word of God or they take not heed vnto it The second doctrine propounded is that Doctrine It is a commendable thing to take heede to the word To the which taking heed ye do well c. For what did our Sauiour so highly commend Mary in Luke 10.42 but because she had chosen the good part that is attended vpon the hearing of the word for the attaining of saluation And for what were the Beroeans so highly commended Acts 17.11 but because they searched the Scriptures c. Reason And to heare and take heed to the word must needes be commendable first because it is an honest practise Secondly because it is a godly practise Thirdly because it is and hath beene the practise of all Saints from generation to generation Vse This serues iustly to condemne the practise of them which rayle against going to sermons against reading Gods word and other holy duties These rayling Rabshachees should consider that it were their duty rather to commend these practises Secondly this may serue to teach vs neuer to be ashamed of this practise of taking heede to the word of God though all the world should cast contempt vpon it yet the thing in it selfe is truly commendable Thirdly this may serue to encourage all such as giue diligent heede to the word of God alwaies prouided that they be carefull to follow two callings viz. both their generall calling and also their particular A true Christian must so heare as that he still haue time to earne his owne bread and he must so labour for things necessary for this life as that still he haue his religious houres euery day to attend vnto Gods word either read or preached Ye doe well Whence obserue in the third place that Doctrine It is the dutie of Ministers to encourage the people in their hearing of Gods word by due commendation giuen vnto them for the same Thus doth Peter in this Text when he perceiued that his auditory did giue diligent heede to the things that were spoken he animateth them with this commendation Vnto the which giuing heede ye doe well The like practise we obserue in Paul in 1. Cor. 11.2 Now I commend you brethren that you remember me in all things and keepe the ordinances as I deliuered them vnto you And in 1. Thess 1.6 Ye became followers of vs and of the Lord hauing receiued the word in much affliction with ioy in the holy Ghost So that ye were ensamples to all that beleeue in Macedonia and Achaia The like practise we see in Christ Luke 8.21 My mother and my brethren are these which heare the word of God and doe it he so farre commendeth the diligent hearers of Gods word that he seemeth to preferre them before his mother which brought him into the world The like we see in the same our blessed Sauiour in Reu. 3.8 where he commendeth the Church of Philadelphia for keeping his word Reason And there is good ground for it that a Minister may and ought to commend the people for their diligent heede giuen vnto the word As first because it may be a meanes to encourage them in their zeale yea to make them more zealous Secondly because it may be a meanes to stirre vp others which are as yet negligent of the word to become zealous hearers of the same Thirdly because a Minister shall hereby discharge a Ministeriall good dutie to God though no successe should follow vpon the same 1. Obiection But some possibly may obiect That it is not safe to commend Gods children for their well doing lest they should be puffed vp by our commendation Answ I answere We must not be too iealous of our brethren we must hope the best let vs doe that which God requireth as a duty of vs and leaue the successe to God 2. Obiection Others may likewise obiect that it is not safe for a Minister of all other to commend people for taking heede to the word of God because this were the way to come to be suspected of vaine-glorie or of going about to draw disciples after him so if a Minister shall giue almes he shall finde some that will taxe him for hypocrisie or if he preach earnestly against sinne some possibly will say he is too busie or contentious But a Minister in this case must passe very little to be iudged of mans iudgement there is one which iudgeth him which is the Lord. Let a Minister doe that which is pleasing to God though all the world should censure him for it Vse This may serue iustly to reproue too many Ministers which reproue people for taking heede to the word thinking them to be too forward if they be zealous to heare But let such know it were their dutie rather to commend such people and to blesse God for them and to turne the edge of their reproach vpon profane neglecters of the ordinance of God Secondly this should teach Gods people to giue such heede vnto the word and to be so diligent in hearing and attending and to carry themselues so reuerently in the house of God as that Ministers may haue iust cause to commend them and to reioyce of them Euery one could be content to be praised but how few be there which labour to deserue prayse Thirdly this should teach vs to be thankefull to our gracious God in that he is not only content to accept of our zeale and forwardnesse but also is willing that we should be commended for the same As vnto a light Whence note this point viz. that Doctrine the word is a light And for proofe hereof I referre you to that in Psal 119.105 Thy word is a Lampe vnto my feete and a light vnto my path and 1. Iohn 2.9 The darkenesse is past and the true light now shineth and Iohn 5.35 Ye could haue reioyced in his light for a season and Iohn 3.14 This is the condemnation that light is come into the world and men loued darkenesse rather then light Reason And indeede the word of God may well be compared to light First because as light is an incorruptible thing though it shine vpon a stinking dunghill yet it is not corrupted Euen so the word is vncorruptible seede as Peter termeth it 1. Pet. 1.23 And though it be preached to neuer so base persons yet it receiueth no tainture or infection Secondly because as light discouereth the soulnesse of the roome or place where it shineth euen so doth the word discouer the iniquitie of such places where it is
preached A man sitting in a darke house in the night may thinke he sits in a cleane place but when the Sunne ariseth in the morning then hee plainlie discerneth the contrarie Euen so people being in darkenesse may possibly thinke themselues to be in a cleane estate but when the word of God comes it quickly discouereth that they are not cleansed from their filthinesse Thirdly because as the light in respect of the obiect hath a contrarie effect For shining vpon a dead carkase it causeth to smell the more odiously but shining vpon hearbs it maketh them the more fragrant Euen so the word is the fauor of death vnto death vnto the reprobate but the sauor of life vnto life vnto the elect It hath a contrary effect in respect of the hearers though it be one and the same in it selfe Question Is it then in the power of the word to enlighten without the Spirit Not so for as the Spirit ordinarily without the word will not worke so the word without the Spirit cannot worke The word may fitly be compared to a Torch and the Spirit to the fire which kindleth it The Torch is a fit instrument to gaine light by but yet vnlesse it be lighted it giueth no shine So the word is a fit instrument to enlighten the eyes of the blinde but yet vnlesse the Spirit doe kindle it it can giue no sauing light Vse The vse of this point may be first to discouer the very cause why the word is so hated by lewde and wicked men It is because it is a light and discouereth their naughtinesse What doth the theefe or the adulterer hate more then if any come with a candle to reueale his practises Hence it is that our Sauiour saith in Iohn the third chapter and the twenty verse Euery one that doeth euill hateth the light Secondly this maketh for the iust condemnnation of vngodly men that when light is come into the world yet loue darknesse more then light Iohn 3.19 How many wretched persons be there in the world that when for the present they haue the light of the Gospell are weary of that and desire rather the times of Popery wherein they might be nuzled vp in blindnesse and ignorance Thirdly this should teach euery one of vs to be thankfull vnto God for the word as for a comfortable light and to labour to be sensible how we should fit in darkenesse and in the shadow of death were it not for this blessed lampe Fourthly it should teach vs whilest we haue the light to walke in the light lest darknesse come vpon vs Iohn 12.35 Yea being children of the light we must walke as children of the light We that haue light must not stumble and fall as they that walke in the darke but we must walke honestly as in the day not in ryoting and drunkennesse not in chambering and wantonnesse nor in strife and enuying c. Rom. 13.13 But alas my beloued who 〈…〉 conclude either that we haue not the true light or 〈◊〉 the lest that we walk not as children of the light I speake this to our shame In a darke place That is in the heart vnregenerate Whence obserue we this instruction viz. that Doctrine The heart of euery vnregenerate man is a darke and obscure dungeon yea a darke hell or hades wherein there is no sauing light or knowledge For proofe of this consider these places of Scripture Rom. 1.21 They became vaine in their imagination and their foolish heart was darkened Math. 4.15 The people which sate in darkenesse haue seene great light and to them which sate in the region and shadow of death light is sprong vp Luke 1.78.76 To giue light to them which sit in darkenesse and in the shadowe of death Isay 60.2 Behold the darkenesse shall couer the earth and grosse darkenesse the people Ephes 5.8 You were once darkenesse And Psal 82.5 They know not neither will they vnderstand they walke on in darkenesse Reason And an vnregenerate heart may well be compared to a darke place First because as a darke place is without light so is the vnregenerate heart Isay 8.20 If they speake not according to this word it is because there is no light in them Secondly because as a darke place is a fit receptacle for deboysht and lewde persons euen so the vnregenerate heart is a fit receptacle for diuels and foule spirits Luke 11.20 When the strong man armed keeps the house c. Thirdly because as men commonly are not ashamed of 〈…〉 which they play in secret because they thinke no eye seeth them so whatsoeuer sinnes an vnregenerate person in his darke estate committeth he is farre from being ashamed of the same Ier. 6.15 Were they ashamed when they had committed abhomination Nay they were not ashamed neither could they blush Fourthly because as darke places are commonly nastie and vnsauorie Euen so is an vnregenerate heart foule and filthy in the sight of God no dungeon no sinke no vault is so stinking in our nostrils as an vnsanctified heart is in the nostrils of God Psal 14.1 They are corrupt It is a Metaphor taken from things which are putrified for want of salt Because as that which is putrified sendeth forth an ill sauor so doth a putrified and rotten heart Obiection Yea but many vnregenerate persons may haue great knowledge in religion therefore how is their hearts a darke place Answ Not because they haue no knowledg at all but because they haue no sauing knowledge Vse The consideration of this point may serue to humble all vnregenerate persons let them remember that their foolish hearts are full of darkenesse and therefore let them not magnifie themselues in respect of naturall wit let them be more humbled for that excellent light which they want then puffed vp in any sort for that vnsufficient light which they haue Secondly this should teach vs to loath our selues in respect of our naturall condition What were we but darkenesse and corruption before our effectuall calling Is thy heart now a lightsome Temple remember that in times past it was a darke dungeon Thirdly this should serue to conuince vs of the necessity of the vse of enlightening meanes as of hearing Gods word preached and the like We are in darkenesse naturally and therefore haue neede of light and what meanes is it ordinarily that doth turne men from darkenesse to light but Gods word truely preached Acts 26.18 Vntill the day dawne By the dawning of the day and the day-starre in this place we are to vnderstand effectuall illumination or the gift of Christ as it is explaned Luke 1.78 And effectuall illumination or the gift of Christ is fitly compared to the dawning First because as the dawning is but a small light at the first euen so illumination at the first is but small Iob. 26.14 Loe these are part of his waies but how little a portion is heard of him Secondly because as the dawning though it bring
but a little light at the first yet it brings great ioy both to man and beast so effectuall illumination though it be weake as the first yet being in truth it bringeth ioy to the Angels for the very Angels reioyce of the conuersion of a sinner Luke 15. It bringeth ioy to the friends of a conuert for what true friend is there but he reioyceth to see his friend conuerted It bringeth ioy to God himselfe for the father of the prodigall reioyceth to see the returne of his prodigall and gracelesse sonne It bringeth ioy to the Church of God for what true member is there but he reioyceth to see the body of Christ to be more and more perfected Lastly it bringeth comfort or at the least matter of comfort to the party himselfe which is enlightened Doth not a man reioyce to see the light shine in at the window after a darke and dismall night how much more hath he cause to reioyce in that he himselfe who was darknesse is now made light in the Lord Thirdly as the dawning though it be but a small light at the first yet it groweth greater and greater vntill the perfect day So it is with true illumination It is a growing light Prou. 4.18 But the path of the iust is as a shining light which shineth more and more till the perfect day Fourthly as the dawning is procured by the light of the Sunne euen so true illumination floweth from Christ as from the Sunne of Righteousnesse The day-spring which visiteth vs is from on high that is from Christ Lu. 1.78 And God which caused light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ 2. Cor. 4.6 Thus we see in some measure the reasons why true illumination is compared to the dawning Againe we are to note further that as it is here compared to the dawning so it is likewise to the morning Starre and that for these reasons first because as the morning Starre is a beautifull creature so is grace much more glorious Secondly as the morning Starre is the fore-runner of the Sunne or of a greater light then it selfe so grace is the fore-runner of glory Thirdly as the morning Starre vanisheth when the Sunne appeareth so faith which is one of the first graces it vanisheth away when Christ shall appeare and when we shall receiue that which we beleeued or hoped for Quest May not the reprobate haue this dawning and day starre arise in their hearts Answer No verily For though they haue some kinde of enlightening yet they cannot attaine effectuall illumination their enlightning is as the light of some vapour or exhalation streaming in the aire which sometimes causeth men to thinke that it is breake of the day when it is not or it is like vnto a blazing starre which seemeth to be a starre when it is nothing lesse And there is a manifest difference betwixt the light of the elect and the light of the reprobate 1. Because the light of the elect is an effectuall light the light of the reprobate vneffectuall 1. Thessalonians 2.13 2. Because the light of the elect is a growing light the light of the reprobate not so 2. Tim. 3.13 3. Because the light of the elect is a transforming light making them better but the light of the reprobate neither transformeth nor maketh better Romans 1.32 verse Vntill the day dawne Whence obserue Doctrine How long we ought to giue heed to the word of God to wit vntill we receiue benefit by the same yea vntill we be effectually enlightned thereby vntill the day dawne in our hearts and the day Starre of Christs spirit arise in vs. And it is necessary that we should continue in diligence in this kinde vnto this time I meane vntill we receiue profit for otherwise our labour would proue to be in vaine If a man knocke at a doore vnlesse he haue patience to stay vntill some come to the doore to giue him an answer his knocking is in vaine Or if a Scholler come to this or that Schoole if he be not content to remayne in the Schoole vntill such time as he may be taught and perfected his coming to the Schoole is in vaine euen so if any shall come for a time to heare Gods word and will not be content to waite vntill it shall please God to worke effectually vpon them their coming is meerely vaine Obiection But some possibly will say I haue beene an hearer of the word these many yeares and yet I cannot see that euer I receiued any benefit by my hearing to what end should I heare any longer Answ Yes there is reason thou shouldest be constant in hearing for thou knowest not at what houre thou shalt be called into the Vine-yard whether at the ninth houre or at the eleuenth Obiection If any shall obiect further and say Are we bound therefore onely to heare Gods word vntill we be effectually wrought vpon and may we then lawfully cast it off Not so but the Spirit of God laboureth especially to strengthen vs to hold out till we be effectually wrought vpon because we are in the greatest danger to cast off the word in our carnall estate when we finde no relish in it For a Christian that is effectually wrought vpon indeede we need not almost bid him giue diligence to the word for he hungereth and thirsteth after it as after his appointed food The like place we haue 1. Timothie 4.11 Till I come giue attendance to reading c. it is not meant he should cast it off then Obiection But suppose a man heare the word all his lifetime or at the least a great part of his life and still the day dawne not in his heart Is he bound still to attend Answ Yes verily he is bound to reade in the word of God all the dayes of his life that he may learne to feare the Lord Deut. 17.19 Vse This serues iustly to reproue the peeuishnesse of many which if they receiue not benefit by the word at the first or second or third hearing they will presently cast off all and heare no longer These are like vnto him in 2. Kings 6.33 which cried This euill is of the Lord what should I waite for the Lord any longer O wicked persons how long hath the Lord waited your leisure how long hath he expected your repentance and you repented not And are you not content to stay his leisure for mercy and for your owne good Of priuate interpretation By priuate interpretation we are to vnderstand such interpretation as any by their naturall wit or naturall gifts shall giue vpon the Scriptures without the helpe of the Spirit of God The point hence to be noted is that Doctrine None is able to interpret Scriptures by their owne naturall vnderstanding or naturall helpes without the Spirit of God For the proofe of this