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
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
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
very God for as a man begets a man like vnto his owne kind so God in like manner must needs beget a God for else we should make God more impotent then man yea then any other creature for euery like begets his like Secondly let it teach vs to admire Gods Philanthropie or loue to man in that he vouchsafed to giue his Sonne his beloued Sonne his onely begotten Sonne to the death yea to the execrable death of the crosse and that for his enemies O vnspeakeable loue O admirable mercy Thirdly let it encourage vs to pray vnto the Father in the name of Christ What will God deny vs if we preferre our petitions in his Sonnes name Surely nothing Whatsoeuer ye shall aske the Father in my name he wil giue it you so saith our blessed Sauiour himselfe Iohn 16.23 That beloued one Whence we may note that Doctrine Christ is beloued of God after an especiall manner He is that beloued one God loueth the world and he loueth all his workes as they are his workes he loueth the elect Angels and he loueth his elect amongst men But he loueth Christ aboue all and that for iust cause Christ is best worthy to be beloued first because of his excellency he is the brightnesse of Gods glorie and the expresse image of his person Hebr. 1.3 Secondly he is most innocent he neuer ttansgressed the will of his Father at any time he finished the worke which was giuen him to do Iohn 17.4 Thirdly he layd downe his life that he might take it vp againe therefore the Father loued him Iohn chap. 10. verse 17. Many other reasons might be alledged to proue that Christ is chiefly beloued of the Father but we will not insist vpon them Wee will rather answer to the obiections which may be made to the contrary Some may obiect possibly that in Iohn 17.23 where it is said that God hath loued his people with the same loue wherewith he hath loued Christ himselfe I answere It is meant of the same kinde of loue but not of the same degree Againe if any shall obiect further that God gaue his Sonne Christ for the redemption of the elect world and therefore that hee loued the elect world better then Christ I answere It followeth not For God did not so giue his Sonne as vtterly to part with him he gaue him indeede to suffer death but he gaue him not absolutely away Thirdly if any shall obiect that the Father did not so tenderly loue Christ as this text may seeme to imply because he suffered him to liue so poore in the world so despisedly because he suffered him to be so wronged to die such a death yea because he stood not by him in his afflictions but forsooke him I answere We must not iudge of the loue of God or of his hatred by these outward things The Sunne doth not alwaies shine to vs but it alwaies shines in the firmament So the loue of God doth not alwaies appeare but it is alwaies feruent in him Vse Let this teach vs the more to admire Gods loue towards vs in that he would giue his Sonne whom he loued so deerely for our redemption yea it must teach vs to be content to part with whatsoeuer we loue best for Gods cause Secondly let it be matter of comfort to the children of God For certainly if God hath not spared his Sonne whom he loued so deerely but hath giuen him to death for vs all how shall he not with him giue vs all things also As the Apostle speakes Rom. 8.32 Doctrine In whom I am well pleased These words imply or denote vnto vs two points First that God the Father is and euer was well pleased with Christ and secondly in him well pleased with the Church For the first point viz. that God the Father is and euer was well pleased with Christ himselfe it is euident First because he is the Sonne of his loue and can any one hate his sonne whom he loueth Secondly because he neuer transgressed the will of his Father at any time and what father is there but he must needes be well pleased with such a Sonne Thirdly it is manifest that Christ was highly in the Fathers fauour at all times in that the Father did so mightily preserue him in his infancy in that he assisted him to doe so great workes in that he heard him at all times Iohn 11.42 and in that he graced him by an audible voice from heauen This is my beloued Sonne in whom I am well pleased Obiection But here some may possibly obiect Did not Gods wrath smoake against Christ for our sinnes Did not Christ treade the wine-presse of the Fathers wrath Yea did he not cry my God my God why hast thou forsaken me vpon the crosse And if so how then is it true that Christ was alwaies in fauour with God Answ I answere Christ endured indeede the wrath of God for sinne namely for the sinnes of the Church and thus Gods wrath did smoake against him and did not spare him but the lord was able to distinguish betwixt Christs person and our sinnes and to expresse his wrath against sinne but yet to be well pleased with his Sonne Vse Let this teach vs not to iudge of the fauour or hatred of God meerely by outward sence God was well pleased with Christ when Christ in the meane time endured persecution and pouerty a shamefull death yea the pangs of hell in his soule in the Garden and vpon the crosse God hid his countenance from Christ in his greatest extreamitie and yet Christ was in great fauour with him And so I say to poore deiected Christians though they may be in great extremitie for a time as though God had vtterly forsaken them yet let them not despaire they may be in base estate for the present and yet be highly fauoured of God with the virgin Mary Luke 1.48.28 They may possibly cry out with Christ my God my God why hast thou forsaken me and yet indeede be in great fauour with God as we see in this text But to come to the second point As God was alwaies well pleased with his Sonne so in him he is well pleased with his Church And the same point is also implyed in these words In whom I am well pleased For the proofe of the point I referre the reader to that in Ephes 2.16 where it is said that Christ hath reconciled both Iewes and Gentiles to God in one body by the crosse And to that in Coll. 1.20 where it is said of Christ that hee made peace through the blood of his crosse and reconciled all things in heauen and earth Obiection If any shall obiect that in Psal 106.40 that Gods wrath was kindled against his people in so much that he abhorred his owne inheritance and therefore that God is not fully reconciled to his Church or throughly well pleased with it Answer I answere God indeede is