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
this saluation by Christ it is such a mysterie as that it surmounted the capacitie both of Angels and men once to dreame of it vntill it was reuealed For what creature could once haue imagined that God would euer haue giuen his owne Sonne to be made a man and to die an accursed death vpon the tree and that for his very enemies vnlesse it had bene reuealed And for this cause the gospel is termed a mysterie diuers times in the Word as in Ephes 3.4 and Coloss 1.26 and in many other places because indeed it was hid from the world and surpassed the conceit of euerie creature Obiection But here some may obiect Did not Balaam know being a heathen man that a starre should come out of Iacob Numb 23.17 Had he not some glimpse in this of saluation by Christ I answer Either Balaam in this his prophecie knew not what he said like vnto the High-priest Iohn 11.50.51 Or if otherwise then vndoubtedly it was reuealed vnto him it came not of himselfe Vse The consideration of our want of knowledge of the Gospell naturally should teach vs to be more studious to search into this mysterie that we may know it according to the examples of the holie Angels 1. Pet. 1.12 who being ignorant of the mysterie desire the more to prie into it Secondly it should teach vs the more to admire the Gospell considering what a deepe mysterie it is No doubt but if the Gospell were now to be first reuealed vnto vs we would thinke it the most admirable thing in the world for God to be made man and for God to shed his owne bloud vpon a Crosse and that for rebels Shall we admire these things onely for a time are they not as worthy to be admired for euer as for a season Shall we make the Gospell onely a nine daies wonder God forbid Making knowne vnto you Whence note that Doctrine The Apostles are the especiall instruments of manifesting or making knowne the mysterie of the Gospell Peter speakes here in the person of the rest We made knowne vnto you c. We deny not but the Gospel was preached by the Prophets for else what had become of our fore-fathers if Christ had not bene reuealed vnto them at all Yea Christ was preached euen by Moses in the sacrifices for sinne and the like But neuer was the Gospell so manifestly taught as by the Apostles the aime of whose ministerie was especially to preach Christ The Prophets preached Christ afarre off but the Apostles preached him at hand yea already exhibited Moses preached Christ in darke shadowes but the Apostles preached him manifestly without any shadow And hereupon the Apostles are termed Ministers of the new Testament 2. Cor. 3.6 because indeed the dispensation of the Gospell was especially committed vnto them Hereupon likewise the Apostles terme the Gospell their Gospell 2. Corinth 4.3 to shew that it was committed vnto them after an especiall manner Obiection But some possibly may obiect that the Apostles were the most vnfit persons of many other to be intrusted with the great and deepe mysterie of the Gospell for they were vnlearned men some of them being silly Fishermen and the like Answer I answer in the Apostles words They had this treasure in earthen vessels that the excellencie of the power might be of God and not of them 2. Cor. 4.7 Vse But let it teach vs that if euer we desire to attaine the mysterie of knowledge which is in the Gospell we must be studious in the reading and hearing and meditating of the new Testament which containes the writings of the Apostles This is the field wherein this treasure is especially to be found Secondly let it teach vs to be thankefull in that we enioy these writings for in them is contained especially the mysterie of the Gospell and the meanes of reuealing Christ vnto vs. The power and ccming Vnder these two words Power and Coming by a Synechdoche is vnderstood the summe of the whole Gospell part being put for the whole And by the power of Christ is set forth his diuine nature whereby he did many miracles as by his coming we are to vnderstand his incarnation or first coming in the flesh We made knowne vnto you the Power and Coming The Apostle did not exercise himselfe in vnnecessarie questions about the Law or in impertinent froathy discourses to fill vp the time but he spent both his Sermons and writings in speaking and declaring of Christ which is a good patterne for vs Ministers Doctrine We must learne aboue all other doctrine to preach Iesus Christ I doe not deny but that the morall law is also to be taught For the Gospell doth not abrogate the moralitie of the law but doth establish it Rom. 3.31 Yea the preaching of the law is an excellent preparatiue to the Gospell as we see by the ministerie of Iohn Baptist Matth. 3.3 There must necessarily be a casting downe by the Law before there be a raising vp by the Gospel there must be a wounding before there be an healing there must be a sense of miserie before there be an applying of comfort the law must be as the needle to make way the Gospell must be as the silke threed to follow it Thus there is a time both for the Law and the Gospell But howsoeuer Ministers beginne with the Law yet they must go on especially with the Gospell This was the holy practise of Iohn Baptist howsoeuer he began with the doctrine of repentance and with terrour Math. 3.8.10 yet he concluded with comfort Behold the Lambe of God which taketh away the sinnes of the world Iohn 1.29 This was the practise of Philip Acts 8.35 he preached Iesus to the Eunuch This was the practise of Paul he preached Christ in the Synagogues Acts 9.20 Reason And indeed Christ is the foundation of all sound reaching No other foundation can any man lay saith the Apostle then that which is laid Iesus Christ 1. Corin. 3.11 Therfore they which would preach groundedly must preach Christ Secondly the doctrine of Christ it is of all other doctrine the most excellent Paul determined to know nothing but Iesus Christ and him crucified 1. Corin. 2.2 Would a Minister therefore excell to the edification of the Church Let him preach Christ Thirdly the doctrine concerning Christ it is the most successeful of any other doctrine the Apostles conuerted more by the doctrine of the Gospell in twenty or thirtie yeares then Moses conuerted in many hundred yeares by the preaching of the Law Doth a Minister therfore desire to conuert soules let him preach Christ Vse This makes iustly for the reproofe of such Ministers which preach altogether the rigour of the Law keeping Gods Church still vnder the heauy yoake of the Law which neither we nor our Fathers were able to beare and in the meane time conceale the doctrine of the Gospel which is much more successefull Let such Ministers know
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
Philip. 2.12 so that our endeuours are required in this businesse Howbeit it is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 We must worke but we stand not mainly by our owne worke but we are kept by the power of God as Peter speaketh in his first Epistle the first chapter Practise indeede is an excellent meanes to preuent the fall as we shall shew when we come to the Doctrine but it is not the maine We haue an higher cause of standing then our owne endeuours to wit the diuine power or else we should quickely fall for anie thing we are able to do by our best industrie If ye doe these things ye shall neuer fall The doctrine hence to be obserued is that Doctrine Practise of Gods word and adding grace vnto grace is an especiall meanes to preuent backe-sliding And that practise is an especiall meanes to preuent back-sliding it is manifest out of Mat. 7.24 Whosoeuer heareth these sayings of mine and doth them I will liken him to a wise man which built his house vpon a rock and the raynes descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a Rock Secondly that adding grace vnto grace is likewise a meanes to preuent back-sliding it is euident for these words in the Text If ye doe these things ye shall neuer fall haue relation to that which goeth before in the fift sixt and seuenth verses of this Chapter where we are exhorted to adde grace vnto grace which if we doe we haue bore a promise we shall neuer fall Grace is of a preseruatiue power yea it is the armour of a Christian Faith is a shield Righteousnesse is a brestplate Hope is an helmet Truth is a warlike girdle Courage is warlike bootes or leg-harnesse as they are compared Ephes 6. Now therefore to adde grace vnto grace must needs be a meanes to preuent back-sliding Vse This serues to discry vnto vs the reason that so many carnall Gospellers fall off or goe back from their former true profession it is because howsoeuer they can talke of religion and discourse of godlinesse yet they doe not practise it if they did turne their talke into practise they should stand more firmly then they doe 2. This shews the very cause why many of Gods children do fall from the first forwardnesse it is partly want of practise and partly want of adding grace vnto grace Many of the children of God for want of practise and adding grace vnto grace doe fall into those sinnes which others of Gods seruants neuer fall into being more practicall and more carefull to adde grace vnto grace Therefore as any of vs desire to preuent apostasie in our selues let vs be admonished to practise and increase in grace at the least let vs vse our best endeuors thereunto If we doe these things it rests vpon Gods fidelitie that we shall neuer fâ—ll An entrance into the euerlasting kingdome Now we are come to the fourth and last argument whereby the former exhortation concerning adding grace vnto grace is pressed and vrged Wherein first we are to obserue that Doctrine Christ hath a kingdome For here as you see is made mention of it and for the same cause is he termed a king Zech. 9.9 Behold thy king commeth vnto thee and in many other places Now the kingdome of Christ is twofold viz. the kingdome of grace and the kingdome of glory Concerning the kingdome of grace we reade Col. 1.13 where it is said That God hath deliuered vs out of the power of darkenesse and translated vs into the kingdome of his deere Sonne that is into the kingdome of grace And this kingdome of grace is exercised in the hearts of men in righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 the lawes thereof being the word of God which is the word of the kingdome the subiects all the elect which are effectually called and regenerate Psal 2.6 Secondly as Christ hath a kingdome of grace so he hath a kingdome of glory according to that of the penitent theefe Luke 23.40 Lord remember me when thou commest into thy kingdome that is into thy kingdome of glory And this kingdome is not exercised as the former by the word and discipline but immediatly as seemeth to be intimated Reu. 7.17 where it is said that the Lambe doth leade vnto the liuing fountaines of waters Where by waters I take it is meant waters of comfort and by leading an immediate worke of Christ Now the subiects of this kingdome of glory are not only the Saints according to that in Reu. 14.1 I saw a Lambe standing vpon mount Sion but also the very Angels for so much the Apostle Peter doth plainly imply in his first epistle 3.22 Who is gone meaning Christ and is on the right hand of God Angells and authorities and powers being made subiect vnto him Vse Which bewrayeth the blindnesse of the Iewes despising Christ for his meanenesse not knowing indeede his greatnesse they take notice of his crosse but not of his Crowne Secondly let it teach vs to submit our selues to Christ as to our king Let vs obey him in the kingdome of grace that at the last we may liue with him in the kingdome of glory Into the euerlasting kingdome The next point hence to be obserued is that Doctrine The kingdome of Christ is not a temporary but an euerlasting kingdome It is not for a certaine time but for euer It is not for a moment but for eternity He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Luke 1.33 The Lord is the true God he is the liuing God and the euerlasting king Ier. 10.10 Thy throne ô God is for euer and euer Psal 45.6 And euery creature which is in heauen and on the earth and such as are in the sea and all that are in them heard I saying Blessing honour and glory and power be vnto him that sitteth vpon the Throne and vnto the Lamb for euer and euer Reu. 5.13 The which places do sufficiently proue the eternity of Christs kingdome or that his kingdome is an euerlasting kingdome Daniel the seuenth Chapter the thirteenth and fourteenth verses Reason And indeede we must not thinke that Christ shall lose any of his dignity or greatnesse at any time considering he is ouer all God blessed for euer Rom. 9.5 He neuer ceaseth to deserue a kingdome because his goodnesse is euerlasting and neuer groweth vnsufficient to manage a kingdome because for euer he is very God Therefore it were very iniurious for vs to thinke that his kingdome were not euerlasting Obiection But yet some may possibly obiect that in 1. Cor. 15.25 where it is said of Christ that he must reigne till he hath put all his enemies vnder his feete and in verse 28. When all things shall be subdued