tooke Gen. 32.40 The drought consumed him by day and the frost by night and the sleepe departed from his eyes Thus the good woman spoken of in Prou. 31. was a true Christian and behold she seeketh wooll and flaxe and worketh willingly with her hands yea she riseth whilst it is night and eateth not the bread of idlenesse Pro. 31.13.15.27 Thus Paul was a Christian Minister and he laboured more aboundantly then they all 1. Cor. 15.10 A Christian hath a double calling to follow First his generall calling as he is a Christian Secondly his particular calling as he followeth this or that trade of life and this double calling will not suffer him to be idle he may haply want worke in his particular calling at some times but he can neuer want worke in his generall calling he shall haue enough to do to worke out his saluation though he worke day and night therefore a true Christian cannot be an idle person Obiection But some possibly may obiect that in 2. Thes 3.11 I heare saith Paul that there be some which walke disorderly amongst you and worke not at all Answer Such indeede were amongst the Thessalonians but they were not of them Or secondly we deny not but a true childe of God may for a time be ouertaken with idlenesse as he may be ouertaken with other sinnes but idlenesse doth not raigne in him Vse This serues to discouer many to be no true Christians as first many of our gentry which follow no calling but spend their precious time idly and scandalously Secondly our common beggers which cast off all labour and liue by begging Thirdly vsurers which cast off their lawfull callings and liue by vsury Fourthly stage-players and cheators and drunkards and harlots with many others which follow no lawfull imployment These are no true Christians as appeareth by their idlenesse Secondly this may serue to excite vs to auoide idlenesse as we desire to approue our selues true Christians let vs alwayes be found either in our generall or particular calling and that for these reasons First because idlenesse is one of the very sinnes of Sodom Ezek. 16.49 Secondly because it is the breeder of other sinnes 1. Tim 5.13 Thirdly because it bringeth pouerty by a iust iudgement of God Pro. 24.34 And lastly because it bringeth damnation as appeareth by the foolish virgins which were found sleeping Math. 25. Nor vnfruitfull The best Greek copies reade it thus though there be some bookes which reade it otherwise The lesson hence to be learned is this viz. that Doctrine as a true sanctified Christian is no idle person so he is not barren vnfruitful He is like a tree planted by the riuers of waters which bringeth forth fruit in due season Psal 1. yea such as are planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruit in old age Psal 92.13.14 And the wisedome which is from aboue is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits Iam. 3.17 Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich liberality 2. Cor. 8.2 The like may be said of Iob in his 31. chapter and of Cornelius Acts. 10.1.2 and of Dorcas Acts 9.39 and of Zacchaus Luke 19.8 and of the poore widdow which cast in all her liuing into Gods treasury Mar. 12.34 and of the good women which followed Christ from Galile ministring vnto him Mat. 27.55 Reason And indeede it cannot be but a true Christian must be fruitfull First because Christ is his roote Rom. 11.18 Secondly because God the Father is his planter Esay 5.2 Vse This may serue to discouer many that make shew of religion not to be true sanctified Christians because they are barren and vnfruitfull their vnfruitfulnesse argueth their vnsoundnesse but let all such remember the barren fig-tree which Christ cursed and let them tremble Secondly It may serue to excite euery one of vs to fruitfulnesse Let vs bring forth fruits worthy of repentance Math. 3.8 Let vs haue our fruit vnto holinesse Rom. 6.22 Let vs be filled with the fruits of righteousnes Phil. 1.11 Let vs offer the sacrifice of prayse to God continually that is the fruit of our lips giuing thanks to his Name Heb. 13.15 And to distribute or communicate let vs not forget for with such sacrifices God is well pleased Heb. 13.16 They make you Whence obserue and note that Doctrine grace in the childe of God is the cause of painfulnesse and fruitfulnesse Of painfulnesse thus Paul was besides himselfe as it were in the seruency and labour of his ministery because the loue of Christ constraineth him 2. Cor. 5.14 Thus Noah moued with feare prepared the Arke Heb. 11.7 Thus Ieremiah was constrained to preach by that fire of grace which was within Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene heard being moued by the Spirit of God within them Acts 4.20 And this puts a difference between the painfulnesse of worldlings of Christians Worldlings are moued to painfulnesse for greedinesse of gaine or the like but Christians by the motion of grace become painfull the one sort are moued by an outward cause the other by an inward Secondly as grace is the cause of painfulnesse in the childe of God so it is of fruitfulnesse For what moued Rahab to receiue the Spies and to hide them from the rage of their enemies but faith Heb. 11.31 What moued the good Samaritane to take care of the wounded man Luke 10.33 but his inward compassion What moueth the good man to lend Psal 112.5 but mercie and louing fauour And this also serues to put difference betwixt a true Christian and an hypocrite For an hypocrite doth all for an outward cause to wit to be seene of men but a true Christian doth that which he doth in sinceritie and by the inward motion of grace In the knowledge of our Lord Iesus Christ The knowledge of Christ consists mainly in those things first in knowing him to be very God secondly to be very man thirdly to be God and man in one person fourthly to be the second person in the Trinitie equall to the Father fiftly to be conceiued by the holy Ghost borne of the virgin Mary and so as followeth of him in the Creed sixtly to know him to be the true Messiah to be the onely Sauiour to be a King to rule ouer vs a Priest to offer Sacrifice for vs and a Prophet to instruct vs seuenthly to know him experimentally to know the working of his Spirit the vertue of his death buriall resurrection ascension mediation and the like This is the chiefe knowledge of all others as the Apostle acknowledgeth Philip. 3.8 yea it is eternall life Iohn 17.3 And Paul himselfe desired to know nothing but Iesus Christ and him crucified 1. Corint 2.2 Yea if a man knew
set downe as the commendation of Gods people in Iohn 10.5 that they will not follow a stranger but flie from him c. Vse The vse of this is to teach vs Ministers that if we will haue Gods people to receiue our doctrine then we must speake from Christ and not from our owne spirit we must deliuer the ordinances and oracles of Christ not our owne inuentions Vse Secondly it should teach the people as good Baereans to trie the doctrine deliuered vnto them whether it be from Christ or no. And this will appeare if they trie it by the canonicall Scriptures To them which haue obtained The word in the originall is very significant for it signifieth to obtaine by lot whence we may obserue That grace is as a portion obtained by lot and the reason is because as God is the author of whatsoeuer is giuen by lot Pro. 16. the last verse so he is the author of all grace which we receiue 1. Cor. 12.13 All these things worketh the same Spirit Secondly because as in the deuiding of the lād of Canaan there was giuen by Gods disposing to one Tribe a greater portion to another Tribe a lesse Num. 33.54 so to one is giuen a greater measure of grace to another a lesse 1. Cor. 12.13 Thirdly because as in that deuiding of Canaan by lot euery Tribe receiued an inheritance but with condition that they must fight for it and cast out the inhabitants Numbers 33.52 so euery elect child of God shall receiue a portion of grace but yet alwayes prouided that they cast out the inhabitants that is the strong man For if there be not a mortifying of the old man there can be no putting on of the new Vse This should teach vs not to enuy the gifts of others though they be better then our owne it is God which giueth both the greater gift to another and the lesse gift to thee submit to his wisedome Like precious faith What Faith is we will not in this place stand to define purposing to speake at large of it if God permit among the Grounds of Religion by way of catechisme neither wil we insist on the preciousnesse of this grace onely that which we will obserue is Doctrine That the people may attaine the like sauing graces as are in their Ministers Yea in some particular graces the people may go beyond their Ministers as we see in Aquila and Priscilla in Acts 18.26 they out-stripped Apollos himselfe in some things Yea as we see likewise in experience from time to time how many people be there that excell many Ministers in patience in tendernesse of heart in almes-deeds and the like And the reason is because God is a free worker he hath mercy on whom he will and whom he will he hardeneth Rom. 2. Vse Ministers therefore must bestirre themselues lest the people out-strip them And this indeed should be the striuing betweene Ministers and people namely to contend who shall out-strip one another in grace By the righteousnesse of God That is by his fidelitie in the performance of his promise Whence note that Doctrine Gods owne fidelitie is an especiall motiue vnto God to giue grace vnto his elect It moued him to giue the like precious faith which he gaue to his Apostles euen to his Church people And what I pray you moued Christ to send downe his Spirit in the similitude of clouen Tongues Acts 2.3 but because he had promised so to do Acts 1. verse 5. And it must needs be if God giue grace vnto any of vs he is moued thereunto either by something in himselfe or else by something in vs but there is nothing in vs naturally to moue God therefore he must needes be moued intrinsicallly or by somewhat in himselfe and that is his fidelitie and mercy Vse Therefore the way to attaine grace at Gods hand is to vrge God with his promise we must say as Dauid did Psal 31.2 Deliuer me in thy righteousnesse Let vs therefore get a catalogue of promises out of the Word such as these I will poure my Spirit vpon all flesh Ioel 2. They shall all be taught of God Ieremy 31. I will giue them an heart of flesh Ezech. 36. My seruants shall reioyce Esay 65. and then let vs flie to the fidelitie of God for the performance of these promises Grace Now come we to the third part of the Preface which is the Salutation and in this Salutation we are to take notice first of the things wished to the Church and they are two to wit grace and peace Where by grace we are to vnderstand two things viz. the fauour of God as the same word is taken in Exodus 33.17 and the gift of the Spirit as it is meant in Hebr. 13.9 So that the point hence to be obserued is this viz. Doctrine That the fauour of God and the gift of Gods Spirit they are to be wished and desired aboue all things in the world next to Gods glorie The Apostle wisheth these vnder the name of grace as we see here in the first place and indeed these things are worth the seeking for first as for Gods fauour it is better then life it selfe as Dauid speaketh Psal 63.3 It is the cause of all blessings which we receiue yea without it nothing can comfort vs. As nothing could satisfie Absolon but the kings face 2. Sam. 14.32 so nothing can satisfie a true Christian but the assurance of Gods fauour Secondly as for the gift of the Spirit what can be compared vnto it If with Symon Magus thou wouldest buy it with money thy price will be scorned all things are but drosse and dung as the Apostle speaketh Phil. 3.6 in comparison of the excellent knowledge of Christ Grace is that treasure in the field and that Pearle which when a man hath found he will part with all which he hath to purchase it Matth. 13. Yea grace is that which will helpe in time of need Hebr. 4.16 Riches will leaue vs friends will forsake vs at the houre of death but sauing grace will neuer forsake vs. This serueth iustly to reproue the common course of the world for many will seeke the fauour of the Ruler as it is in Prouerbs 29.26 but who respecteth or seeketh the fauour of God Gods fauor is neglected as a thing not worthy our seeking when it is the most excellent thing in the world O fooles that we are when will we be wise Secondly let it serue to excite vs to seeke Gods fauour and that we may attaine vnto it these rules are to be obserued first we must be throughly humbled for sinne with Manasseh 2. Chron. 33.12 13. Secondly we must come vnto God by a Mediator to wit by Christ as the men of Tyrus and Sydon reconciled themselues to Herod hauing made Blastus the Kings Chamberlaine their friend Acts 12.20 Thirdly we must come vnto God with a resolution to become his seruants as the Prodigall
that men and women are sinners of old Besides proofes out of Scriptures we see it manifest by wofull experience in the world For do we not see children before they can speake plaine to be subiect to take Gods name in vaine to lie to be proud to be vaine and the like Yes it is too manifest Vse Let it therefore teach vs not onelie to repent of our yesterdaies sinnes and of our new sinnes but also of our old sinnes Let vs learne of Dauid to say Remember not the sinnes of my youth nor my transgressions Psal 25.7 And be it farre from vs to extenuate or mince the sinnes of old as though they were nothing because they were committed in our minoritie or for want of wit and the like And much more let vs abhorre to boast of our old sinnes as it is the manner of many doting sinners But let vs know that old sinnes must haue new repentance or if they haue not new repentance certainly we may looke that they shall haue new iudgements Purged Whence note that Doctrine There is a meanes whereby to be purged euen from old sinnes that is from the guiltinesse and punishment of them There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 13.1 If anie shall demand what fountaine this is which purgeth away sinne I answer It is no other but the precious bloud of the Lord Iesus according to that of Reuelat 1.5 To him that loued vs and washed vs from our sinnes in his owne bloud c. and that in Iohn 13.8 where Christ saith vnto Peter If I wash thee not thou shalt haue no part with me Vse Let vs make this vse of the point first in that there is a fountaine opened let vs blesse God for it and wash our selues in it by the hand of sound application Let vs not say with Naaman the Syrian Are not Abana and Pharpar riuers of Damascus better then all the waters of Israel 2. Kings 5.12 But renouncing the puddle of our owne merits let vs flie to Christs merits the fountaine of pure waters and let vs trust to him alone Secondly let vs learne hence to esteeme sinne as it is to be a filthie and loathsome thing were it not so what need we to be purged Yea let vs esteeme it to be a most capitall and hainous thing for else what needed such a strong purgation as is the bloud of Christ Thirdly this may be a remedie against despaire for grant thou art a great sinner and an old sinner yet thou hast this comfort if thou conuert and turne that there is sufficient means to purge thee from thy sinnes though neuer so great or of neuer so long continuance Come by faith to the Iordan of Christs bloud and it will wash thee from thy leprosie though thou wast a leper borne They were purged Whence obserue that Doctrine Gracelesse persons are not exempted from that redemption which is by Christ This is a true saying and worthy of all acceptation That Christ Iesus came into the world to saue sinners 1. Tim. 1.15 whereby sinners we are to vnderstand as in other Texts of Scripture gracelesse persons The like we reade in Luke 19.18 The Sonne of man is come to seeke and to saue that which was lost And in 1. Iohn 2.1 If any man sinne we haue an Aduocate with the Father and he is the Propitiation for our sinnes c. Vse The Lord offereth Christ to all and the Gospel preacheth Christ vnto all if any man therefore receiue not benefit by Christ his condemnation is of himselfe For howsoeuer no man hath free will to beleeue if he list yet in that he doth wilfully reiect Gods offer of mercy therfore he iustly deserueth damnation Haue forgotten Hence obserue that Doctrine Gracelesse persons are very forgetfull of Gods blessings yea euen of redemption it selfe Thus it is said of the gracelesse Israelites in Psal 106.7 Our Fathers vnderstood not thy wonders in Aegipt they remembred not the multitude of thy mercies but prouoked him at the sea euen at the red sea And in the 21. verse of the same Psalme They forgat God their Sauiour which had done great things in Aegipt c. The reason of which forgetfulnesse is because the memorie of gracelesse persons is vnsanctified Our memories naturally being polluted as well as our iudgements or affections Secondly because gracelesse persons they know not the benefit of redemption they feele not the sweetnesse of it and therefore no maruell if they be forgetfull or vnmindfull of it Vse This sheweth how vnworthy gracelesse persons are of Gods benefits And secondly let all that feare God beware of this sinne yea let vs remember night and day this benefit of redemption as being the greatest benefit of all other Wherefore Now the Apostle comes to a third argument whereby he laboureth to inforce the former exhortation and it is as though he should say My Christian brethren labour to haue your hearts furnished with the eight fore-named graces for if you be so happy as to attaine vnto them then behold you shall make your calling and election sure yea you shall stand and neuer totally nor finally fall Wherefore Before we come particularly to the doctrines of this text we will premise something in generall concerning vocation and election Vocation is two fold viz. vneffectuall and only outward or effectuall and inward Concerning vneffectuall calling we reade Pro. 1.24 Because I haue called and ye haue refused I haue stretched out my hand and no man regarded c. and Isay 65.1.2 I said Behold me behold me vnto a nation that was not called by my name I haue spread out my hands all the day vnto a rebellious people And Mat. 22.14 Many are called but few are chosen Now by this outward vneffectuall calling we are to vnderstand all the outward meanes of saluation as preaching of the word outward and temporall benefits crosses afflictions tribulations for by all these meanes God doth call and cry aloud to all men to repent Neuer is the word preached the conscience pricked benefits bestowed and afflictions brought but the Lord cryeth by these meanes Repent repent Thus the Lord hath called to England and to this sinfull citty of London for many yeeres together who amongst vs can truely say but he hath beene called vpon either by the word or by his conscience or by benefits or by crosses But we wretches that we are haue turned the deafe eare to God we haue beene like the adder that stoppeth her eare which refuseth to heare the voice of the charmer charme he neuer so sweetly How iustly might God forsake vs and cease calling vnto vs How iustly might he say vnto vs as he saith vnto the Iewes Prou. 1.24.26 Because I haue called and ye refused I will also laugh at your calamities and mock when your feare commeth Effectuall and inward calling goeth a