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
faithfull preaching of any part of canonicall Scripture but yet it is also true that most vsually the Spirit is conueyed by the preaching of the Gospell in which respect also the Gospell is called the ministration of the Spirit 2. Corinthians 3.8 Not onely because it is a spirituall doctrine but also because the Spirit of God is giuen by it Vse This condemnes the persecuters of the Gospell for they are enemies to that which is the means of the greatest good vnto Gods Church For take away the Gospell and how shall we euer come to be partakers of the diuine nature Vse Secondly this should teach vs to be thankfull for the Gospell considering vnto what an excellent purpose it is giuen viz. that by it we might be made partakers of the diuine nature Thirdly if euer we meane to be partaker of the diuine nature we must diligently heare Christs Gospell and carefully meditate therein day night We must make high account of the promises for by them we come to be partakers of the diuine nature The corruptions in the world By corruptions we are to vnderstand the corrupt dealings in the world the which corrupt dealings are fitly termed corruptions or putrifactions because they come from the putrifaction of the flesh and that for want of the salt of grace And the doctrine hence to be obserued is Doctrine That in the world there be great corruptions There be and haue bene corruptions in all sorts of men from time to time in Magistrates as Psalme 94.20 Shall the throne of iniquitie haue fellowship with thee which frameth mischiefe by a Law In Ministers as Phil. 1.21 All seeke their owne things and not that which is Iesus Christs In tradesmen as Hosea 12.7 He is a merchant the ballances of deceit are in his hand he loueth to oppresse In congregations and meetings as Psalme 58.1 Do yee indeed speake righteousnesse O congregation Do yee iudge vprightly O yee sonnes of men yea in heart you worke wickednesse and weigh the violence of your hands in the earth Yea in all men as Genesis 6.11 The earth also was corrupt before God and the earth was filled with violence And as there be corruptions in all sorts of men so likewise in all things there is much corrupt dealing Do we not see grosse sinnes to passe vnpunished Do we not see things too much to be ruled by bribes or fauour Do we not see the liuings of Ministers to be impropriated and giuen to them which feed not the flocke Do we not see Church-stockes which are pretended to be for the poore to be vsed especially at the humours and for the easing of the rich Do we not see many things passe for currant which are vnsound vnder colour of custome Is not custome at these daies though neuer so corrupt pleaded against law It were infinite to insist on all particulars for infinite are the corruptions of these times Vse But the vses which we may make of this point are these first it should teach vs to beare with such Ministers as are earnest against the corruptions of the time If euer there was need that ministers should crie shame against the abhominations of the times surely much more now for neuer was the world more full of corruption as I suppose Secondly it should teach vs to be the more vigilant ouer our selues lest we be corrupted It must be our care to keepe our selues vnspotted of the world Iames 1. the last verse If it were an infectious time how prouident would men and women be to auoid the infection Shall we be so carefull for our bodies and shall we not be much more circumspect for our soules Yes by all meanes Thirdly this may teach vs to iustifie God in all his visitations and iudgements If God bring vpon vs famine sword pestilence or the like the cause if we consider it well is most iust for the world is full of corruption and full of sinne If God drowne the world there is sufficient cause why he should do so for all flesh had corrupted their wayes Fourthly this should make vs willing to die and to leaue this world because it is so full of corruption We must not desire death in respect of afflictiōs but we may desire it in respect of sinne euen as Elias when he saw idolatrie publiquely erected in the dayes of Iesabel he desired God to take away his life 1. Kings 19.4 Through lust By lust here we are to vnderstand originall sinne so that the point to be obserued is that Doctrine Originall sinne is the cause of all these innumerable corruptions which are in the world This is manifest out of Iames 1.14 But euery man is tempted when he is drawne away of his owne lust and is enticed then when lust hath conceiued it bringeth forth sinne c. The same Apostle saith to the same effect in Iam. 4.1 From whence come warres and fightings amongst you come they not from hence euen of your lusts which fight in your members Our Sauiour likewise implies he same in Matth. 15.18.19 For out of the heart proceed euill thoughts that is from the heart polluted with originall sinne Thus Dauid when he had committed adulterie and murther acknowledged that in sinne his mother had conceiued him Psalme 51. as implying thereby that originall sinne was the cause of the other sinnes Thus likewise Paul in Roman 7. acknowledgeth that he was led captiue into sinne by the law of sinne which was in his members And for this cause those fifteene actuall sins spoken of in Galat. 5.19.20 are called fruits of the flesh All these places do sufficiently proue that all corruptions are or do flow from originall sinne Obiection Yea but swearing in common talke it cometh of the euill one Math. 5 37. and sinne is called the lusts of the diuell Iohn 8.44 therefore it seemeth that sinne comes from the diuell and not of our owne lusts I answer Sin comes from both but especially and immediatly from our naturall corruption for were it not for this Satan could do nothing at all vnto vs. Vse Let the due consideration of this point teach vs not to impute our sinnes vnto others but especially to our selues Secondly let vs labour to mortifie the flesh by the Spirit and so we shall weaken all sinne Let vs drie vp the fountaine and the streames must needs ceasse Hauing escaped Whence obserue we that Doctrine the corruptions of the world may be shunned and escaped Here the holy Ghost maketh mention of such as haue escaped them And in like manner we reade of seuen thousand which had not bowed the knee vnto Baal in the corrupt times of Iesabel The like may be said of the three Children Daniel 3. and of Ioseph of Arimathea Luke 23.57 of Noah in the old world Genesis 7.1 of Lot in Sodome 2. Peter 2.8 of the Angell or Minister of the church of Pergamus Reuel 2.13 who though all of them liued in
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