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
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
God be most great and precious or no with vs. And that will appeare first by our zeale and forwardnesse to heare Gods word if we esteeme it precious sure we wil prease vnto it Secondly by our thankefulnesse for it Thirdly by our care to keepe it safe Fourthly by our ioy in it Are giuen Some reade it thus He hath giuen taking the passiue verbe in the actiue signification as the participle of the same word was taken actiuely in the former verse Whether we take it actiuely or passiuely it is not much materiall the doctrine which will follow from either reading is this viz. Doctrine That Gods promises though they be most great and precious yet they are of free gift What moued God to make that precious promise to Adam the Seed of the woman shall breake the Serpents head Genesis 3. but his owne free grace What moued Christ to say to the thiefe on the crosse To day thou shalt be with me in Paradise Luke 23.43 but his owne compassion What caused the Lord to say vnto Abraham In thy seed shall all the Nations of the earth be blessed Genesis 22.18 but his owne goodnesse The like may be said concerning the promise of sending of the Comforter Iohn 16.7 and concerning spirituall protection Matth. 28.21 and concerning Christs returning at the last day to receiue vs Iohn 14.3 The like may be said of the promises made to Israell concerning their returne out of Egipt and Babylon In a word the like may be sayd of all Gods promises made to his Church from time to time they were all of free grace Obiection Now if any shall obiect that God was moued to promise riches vnto Solomon by the wise choise of Solomon himselfe 1. Kings 3.12.13 and therefore that his promise is not alwayes free To such I answer That the Lord gaue the power to Solomon to make that choice so that God is the cause of the cause For if the Lord moue vs to do good and enable vs thereunto and then make a gracious promise vnto vs for our obedience it is manifest that the originall of such a promise is meerely of grace because he of his mercie enableth vs to do that for the which he is moued to make a promise vnto vs and that by the same mercie Vse As this makes against merit-mongers which ascribe so much to their deserts so it serues to set forth the glorie of God He makes most great and precious promises freely and for nothing If men make promises commonly their promises are mercenarie but Gods promises are free Vse Secondly it may serue to encourage all such as are touched with the sense and feeling of their owne vnworthinesse to stirre vp themselues to take hold on Gods promises They are free they are of gift they go not by desert therefore receiue them as a free gift offred to an vnworthy person That by them ye might be partakers of his diuine nature By diuine nature here is not meant the very essence of God for is impossible that the Lord should dwell essentially in so narrow a compasse as our hearts considering that the heauens and the heauens of heauens are not able to containe him 2. Chron. 2.6 But we are to vnderstand by diuine nature the image of God or true sauing grace which is called the diuine nature first because it is begotten of God in the elect Iohn 1.13 Secondly because it is like vnto him as being indeed his owne image Genesis 1.26 The diuine nature Hence we are to obserue that Doctrine Sauing grace comes the nearest of all other things to the nature of God himselfe It is called here the diuine nature it selfe from the neare likenesse which it hath vnto it So in like manner it is sometime termed God as in 1. Iohn 4.15 God dwelleth in him that is sauing grace Sometimes it is called Christ as in Colos 1.27 Christ in you the hope of glorie that is grace in you Sometimes also it is stiled the holy Ghost as in 1. Corinth 6.19 Know you not that your body is the temple of the holy Ghost which is in you that is of grace which is in you Now why is grace called God and Christ and holy Ghost but meerly in respect of that liuely resemblance which it hath of God of Christ and of the holy Ghost Reason And indeed sauing grace may truly be said to come the nearest to the nature of God First because it is the most excellent thing in the world according to that in Prouerbs 4.7 Wisedome is the chiefe thing Secondly because it is the most pure thing in the world more pure then alabaster then gold yea then the heauens themselues Thirdly because it is the most powerfull thing in the world next vnto God himselfe it is able to make of a Wolfe a Lambe as we see in Paul It is able to conquer the world for this is the victorie which ouercometh the world euen our faith 1. Iohn 5.4 Yea it is able to quench all the fierie darts of the wicked one Ephes 6.16 Lastly it is able to helpe in time of need when all the world cannot helpe Hebr. 4.16 Therefore grace comes the nearest to the nature of God Vse Which serues to descrie the follie of Papists and other idolaters which thinke to resemble God in bodily shapes as though a dumbe idoll were the nearest of all other things to Gods nature But let such idiots remember that not stone or wood or gold but grace and vertue come the nearest to Gods image Vse Secondly we may here take notice that the diuell was a lier from the beginning in that he would make our first parents beleeue that the way to become like to God was to violate and breake Gods commandements Genesis 3.5 whereas indeed the way to be like God is to take the quite contrary course Vse Thirdly this sheweth that the sinne of such which scoffe at grace and persecute it is very fearefull for in this they scoffe at and persecute the diuine nature but let such remember the practise of Ismael and what befell him for the like sinne Genesis 21.9.10 Vse Fourthly this should teach vs to esteeme of Gods children which are indued with this diuine nature and we must labour for the same image which we see in them it is worth the labouring for it is no lesse then the diuine nature Whereby Whence obserue we that Doctrine The word but especially the Gospel and the promises are the meanes to beget this diuine nature of sauing grace in the hearts of the elect Thus saith Iames in his first chapter eighteenth verse Of his owne will begat he vs by the word of truth Thus saith also Peter in his first Epistle the first chapter and three and twentith verse We are borne againe not of mortall seed but of immortall by the word of God I do not deny but that the Spirit may be receiued by the
so farre from louing the godly as that they hate no people in the world more A fearefull signe of a bad estate Secondly it may serue to reproue euen Christians themselues for where is that loue which should be amongst vs Surely it is either growne cold or else which is worse it s turned into preiudice and enuy but I will say with the Apostle in another case My brethren these things ought not so to be Thirdly this must teach vs to be thankfull to God in that he hath commanded all to loue vs and to encourage vs. We may iustly say with Dauid Lord what is man that thou thus regardest him The truth is we deserue to be hated both of God and man Therefore it is the greater mercy of God not only to loue vs himselfe but also to command others to loue vs. Fourthly let this teach vs to examine our selues whether we loue the brethren or no. And that will appeare by these signes First if we loue poore Christians aswell as rich if our loue be towards all the Saints Ephes 1.15 Secondly if we loue not in tongue onely but in deed and in truth if we loue sincerely from the heart and fruitfully doing them all the good we can Thirdly if we thinke our seruice for the Church to be easie as Iacob thought his seuen yeares seruice for Rachel it is a signe we loue Fourthly if we continue in our loue towards Gods Saints The continuance proues our loue to be true the not continuing argueth hypocrisie in our loue Charitie By this we are to vnderstand the practise or expression of brotherly loue In the former grace we are taught affection in this grace we are taught action The point is that It is the part and dutie of euery Christian amongst the rest of his gifts and graces to labour for Charity The Apostle Paul presseth this duty with great feruencie in 1. Corinth 13.1.2.3 shewing that if one do neuer so great things yet if he haue not Charitie it auaileth him nothing Now there is a two-fold charitie to be exercised by vs towards our brethren the first is a charitie towards their soules the second is a charitie towards their bodies The Charitie towards the soules of our brethren is seene in these particulars First in pitying their spirituall estate if we see them out of the way according to that in Iude 22. Haue compassion of some in putting differēce Or if we see them destitute of the meanes of saluation if they be as sheep without a shepheard Matth. 9 36. or if they be proud and obstinate Ieremy 13.17 But if yee will not heare it my soule shall weepe in secret places for your pride Secondly Charitie towards the soules of others is seene in the instructing of them The Centurion shewed himselfe a true charitable person in building a Synagogue Luke 7.5 Yea in this he was more charitable then if he had built them an Almes-house or Hospitall by how much the soule is more excellent then the bodie Thirdly spirituall charitie is seene in forgiuing our brethren if they haue offended vs and now come and say It repenteth me according to that in Matth. 18.33 Shouldst not thou haue had compassion on thy fellow-seruant as I had compassion on thee He that can forgiue without reuenge is charitable Fourthly spirituall charitie is seene in reprouing and admonishing such as are out of the way and seeking their reformation Leu. 19.17 Thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him And indeed what greater charitie can there be then to labour to saue a soule from hell Fiftly spirituall charitie is seene in praying for the saluation of others Thus Paul shewed himselfe a charitable person in Romans 10.1 in that his hearts desire and praier to God for Israel was that they might be saued Vse This may serue to reprooue the world of want of this spirituall charitie For who amongst a thousand is charitable spiritually Some will shew themselues charitable in matters concerning the body but what is become of spirituall charity Now the charitie towards the bodies of our neighbours is seene in these things 1. In commiserating their estate to wit in grieuing for the affliction of Ioseph Amos 6.6 2. In visiting them in their distresse Iames 1.27 Mat. 25.36 3. In feeding the hungrie and cloathing the naked Iob 31.17.19 4. In lending them sufficient for their need Deuteronomy 15.8 5. In forgiuing them their debts if they be not able to repay Luke 6.35 6. In standing in the gap to turne away Gods iudgements from them as Moses did Psalme 106.23 Vse This serues iustly to reproue such as will reproue and exhort and say God helpe you and the like but they exercise no charitie toward the bodies of their brethren these are hypocrites For if these things be in you In the former verses the holy Ghost hath exhorteth vs to labour for those forenamed graces viz. faith vertue knowledge temperance patience godlinesse brotherly kindnesse and charitie Now in the verses following from the beginning of this eight verse to the end of the eleuenth he presseth the said exhortation with diuers arguments First by an argument taken from the effects in the eighth verse Secondly by an argument taken from the contraries in the ninth verse Thirdly by an argument from vtilitie or profit in the tenth and eleuenth verses Now in that the holy Ghost doth vse so many arguments for the enforcing of the exhortation to grace it doth imply that Doctrine Whosoeuer desire to perswade others to grace and godlinesse they had neede to vse a great many arguments With how many arguments doth the Spirit of God vse to presse duties in the Scripture To instance in one duty for many this duty of Almes How is it pressed in how many bookes in how many chapters in how many verses with how many forcible perswasions Vse Which may serue iustly to condemne our backwardnesse to that which is good especially considering how little perswasion will preuaile with vs vnto that which is euill We are soone tempted to sinne yea oftentimes we tempt the Diuell to tempt vs by running into places of temptation we are more ready to sinne if it be possible then the Diuell can be to sollicite vs thereunto If these things be in you The words in the originall are very significant they may be read thus if you haue these things or if these things be present with you Where we are to note that it is not said If you can talke of these things or if you can purpose to labour for these things or if you can wish these things but If you haue these things Whence obserue that Doctrine it is not sufficient to talke of grace or to professe grace but wee must haue grace in possession according to that in Marke 9.50 Haue salt in your selues and peace one with another Thus Elihu was full of matter Iob. 32.18 And Stephen was full of faith
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
vnto him then shall the Sonne also himselfe bee subiect vnto him that put all things vnder him Therefore it might seeme that Christs kingdome shall only continue till the day of iudgement and that it shall then be abolished Answ I take it that the blessed Apostle meaneth the manner of Christs kingdome in that place to wit that Christ after the day of iudgement shall not rule his Church by the preaching of the word and the like But as for the matter of the kingdome that it shall continue for euer and that Christ as God shall reigne with the Father and the holy Ghost for euer Other answeres might be rendred but in my poore vnderstanding I hold this to be sufficient for the clearing of the Apostles meaning if any man thinke otherwise let him enioy his owne opinion I will not contend with him Vse Let the consideration then of Christs euerlasting kingdome first be a meanes to teach Christians to admire the excellency of Christ He reigneth and for the matter he shall reigne for euer Let vs haue no conceite of any future abasement os Christ Let vs not thinke that he shall at any time be dethroned or thrust from his dignity His kingdome is an euerlasting kingdome Secondly let it be matter of comfort to Gods children Christ our eldest brother shall reigne for euer therefore as brethren reioyce that it should alwaies goe well with their brother euen so ought we to reioyce that it shall alwaies goe well with Christ We doe but in this loue Christ because he loued vs first he reioyceth in our prosperity therefore why should not we reioyce in his glory and the eternity of it Yea it may be matter of comfort vnto Gods children being coheires with Christ they shall be partakers of an euerlasting kingdome Dan. 7.27 An entrance Whence obserue we that Doctrine Christ his kingdome hath an entrance Yea his kingdome of grace hath an entrance as well as the kingdome of glorie as euery house hath a doore whereby the family do enter and as euerie Citie hath gates whereby the citizens and others haue their ingresse and egresse So it is with the kingdome of Christ it hath its ingresse or entrance And this ingresse or entrance into Christs kingdome it is like the entrance into a Citie by gates For so it is compared Reu. 21.13 where the holie Citie is said to haue twelue gates three on the northside three on the south three on the west and three on the east Whereby we are to vnderstand especially the estate of the Church here below being indeede the kingdome of Christ into the which there be many gates or in lets Now the entrance into this kingdome is no easie entrance for indeede the gate is straite as Christ himself saith of it in Luke 13.24 and it is said to be straite First because there is so much opposition to keepe vs from entring in the world the flesh and the Diuell will not haue vs to enter into this City if all their power can keepe vs back Secondly it is said to be straite because it leadeth to an holy strictnesse After we are entred into this holy City or kingdome we must not thinke to liue loosely as in former times but we must come to a more strict course of life Thirdly it is said to be straite in respect that it will not giue entrance to any that hath a purpose in his heart to continue in his dearling and bosome sinnes Vnlesse the proud person will stoope he shall not enter here Vnlesse the vain-glorious person abate of his swelling this gate is too straite for him Vnlesse the couetous person be content to lay downe his burthen of ill got goods and monies this doore will not receiue him Vnlesse the luxurious person cease to embrace his harlot the gate of Christ his kingdome is too narrow to receiue both him and his harlot at once being both impenitent and gracelesse persons Vse Thus we see there is an entrance into Christ his kingdome and what kinde of entrance it is Let it teach vs to be thankefull to God who hath giuen vnto man an entrance vnto grace and glory The Lord hath not dealt so with the Angels that fell but hath vtterly cast them out of his kingdome of grace and glory and left them no entrance at all nor hope or possibilitie of entrance Secondly let it teach vs not to be discouraged though we finde the entrance into grace to be straite if we be content to endure the straitenesse of the entrance Christ will make our progresse in grace to be the more easie Math. 11.30 Thirdly let it teach vs to be content to lay aside all impediments which might hinder our entrance Let vs cast off euery thing that presseth downe and let vs earnestly striue to enter into this straite gate and the rather let vs so doe because without this City there is no saluation For without shall be dogges c. Reuelation 22. Shall be ministred That is shall be yeelded by God himselfe Whence we are to note that men and women doe not enter this gate of grace by their owne power but by Gods power They doe not minister an entrance vnto themselues but it is ministred vnto them by God himselfe Who was it that opened the doore of Faith to the Gentiles but God himselfe Acts 14.27 Who was it that opened a wide doore vnto Paules ministery to become effectuall and to doe good but God 1. Cor. 16.4 Who was it that opened the heart of Lydia but the same God Act. 16.14 Reason And indeede our hearts are shut vp or fast locked naturally We are shut vp vnto Faith as the Apostle speaketh Gal. 3.23 Now as a lock cannot open it selfe no more can our hearts without the key of Gods Spirit Obiection But here some possibly may obiect If it be not in our power to enter in at the straite gate then why doth the Lord bid vs to striue to enter in Shall we thinke that the Lord would haue vs to striue in vaine Answ Though our entrance is not mainly procured by our striuing yet our striuing through the mercy of God shall not be in vaine For God may giue a blessing vnto it yea such a blessing as that it may become a meanes of our entrance though not the efficient cause thereof Vse Now is it so that it is God that ministreth entrance into the kingdome of grace then this must teach all that haue found entrance to be thankefull to God who hath shewed this mercy on them If God had not opened the doore heere had beene no entrance at all for them Secondly let this teach vs that if we would finde more and more an entrance to be supplied vnto vs wherby we may enter farther and farther into this blessed kingdome of grace then we must pray vnto God that he would giue vs this supply It is he which openeth the gate at the first
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