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
AN EXPOSITION VPON THE FIRST CHAPTER OF THE second Epistle of Peter WITH THE PRINCIPALL DOCTRINES naturally arising from euery verse of the same Chapter By STEPHEN DENISON Minister of Kree-Church London IER 14.19 Hast thou vtterly reiected Iuda hath thy soule loathed Sion why hast thou smitten vs and there is no healing for vs We looked for peace and there is no good and for time of healing and behold trouble LONDON Printed by Richard Field for Robert Mylbourne and are to be sold at the great South doore of Pauls 1622. TO THE RIGHT HONOVRABLE AND ELECT LADIE THE LADIE THEODOSIA DVDLEY Grace and peace be multiplyed RIGHT HONOVRABLE As the Lord hath honoured you in respect of place so he hath doubly honoured you with grace and vertue Amongst the rest of the rare endowments wherewith God hath inriched your honourable person I obserue these in particular First humility a grace hard to be found in great personages Secondly loue to Gods house your Honours diligence in this kind will rise vp in iudgement against many proud despisers of holy things and will condemne them Thirdly Christian gouernment in your family I could name many more but it is needlesse because they are better knowne then I can expresse them Your singular vertues together with the experience which I haue of your loue in the best things do encourage me to dedicate this small worke vnto your Honor. The most part of this Chapter was preached in your hearing and considering you vouchsafed to heare it preached with ioy and great diligence I make no doubt but your honour will accept it and as diligently reade it now as before you heard it Good Madam I know God hath laid vpon you a great triall of affliction in that he hath taken away your noble sonne Sir Ferdinando Dudley But I beseech you consider whither he is remoued to wit from earth to heauen his great zeale in Religion especially in his later yeares with the fruit thereof do giue sufficient testimonie of his present happinesse Who would not be content that their dearest friend should be aduanced Behold he is aduanced to a Crowne yea to a Crowne of glorie which shall neuer be taken from him nor he from it If the dead in Christ were to speake vnto vs they would surely say to vs that mourne for them Weepe not for vs for we are in blisse and happinesse And so if this worthie sonne were to speake vnto you he would say vnto you seeing your teares My honourable Mother weepe not for me behold my happinesse The Church of God hath the greatest losse in the death of this worthy Saint She hath too few such fauourers as he was but all must submit to the will of God the will of the Lord is good the Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. He is taken away from beholding the euill to come and we are left still for our further triall the Lord sanctifie our crosses vnto vs. Sorrow for such a sonne shall be no hinderance as I hope but rather a furtherance to your Honours zeale This shall make you more mindfull of mortalitie more carefull to worke out your owne saluation more industrious in the study of heauenly things And indeed it nearely concerneth euery Christian to haue especiall respect vnto Gods word in the time of affliction for whence can any expect sound comfort in time of trouble but from the word or whence strength to beare afflictions but from the same word The word of God is as the balme of Gilead We must flie vnto it to be healed of our sorrowes The word of God is as a strong Tower we must runne vnto it if we would be safe from spirituall dangers Now Gods word is not onely that which is expresly written in the Bible but also the labours of Gods seruants in expounding and preaching so far as they deliuer nothing but that which hath warrant from the Scripture this is also Gods word And in this word we must be conuersant as well as in the former though in the former principally because it was by immediate reuelation But I shall not neede to prouoke your Honour to the study of Gods word for I am perswaded you are taught of God I onely beseech your acceptation and patronage for this little Booke and so rest Your Honours to be commanded in all Christian seruice STEPHEN DENISON To the Christian Reader BEloued Christian I present this Booke vnto thy view I desire thee to reade it with an holie affection interpret things in the best sence and according to my true meaning and thou shalt finde nothing contrary to the analogy of faith Some few things are escaped in the Printing and in the pointing but thou wilt easily conceiue them by diligent obseruation Amongst the rest these are escaped Page 27. line 5. sinnes and godlinesse can neuer stand together it should be reigning sinnes and godlinesse can neuer stand together it is onely mis-pointed Page 105. line 19. their is set in stead of euer by mis-printing Page 121 line 29. a depriued Minister is put in stead of a restrained Minister If you reape anie fruit by these my weake labours giue all the glorie to God and I beseech your prayers to God for me Thine in the Lord St. D. A Table of the chiefe things contained in this book or a briefe view of the Doctrines gathered out of euery verse of the Chapter VERSE 1. 1 IT is an honest and commendable practise for such as write Bookes to set their names to their writings page 1 2 The chiefe of the creatures are but seruants in respect of Christ 2 3 Vnless a Minister speake as from Christ we are not to receiue him 4 4 Grace is a portion obtained by lot 4 5 The people may haue the like sauing graces as are in their Ministers 5 6 Gods owne fidelitie is an especiall motiue vnto God to giue grace 6 VERSE 2. 1 Gods fauour his Spirit are to be wished aboue all c. 6 2 Peace with God is to be desired aboue all other peaces 9 3 Ministers should desire increase of grace in their bearers 10 4 Thâ— differences betweene literall and sauing knowledge 13 5 The way to grow in grace in sense and feeling of Gods fauour in peace of conscience yea the way to attaine victory against enemies and other temporall blessings for all these are comprehended in grace and peace it is to get sauing knowledge 14 6 Iesus Christ is the onely meritorious Sauiour 16 7 Vnto whom Christ is a Sauiour to them he will be a Lord. 18 VERSE 3. 1 Christ hath in him not an humane power onely but also a diuine 20 2 Whatsoeuer tendeth to saluation or sanctification we receiue it all from Christ 21 3 Whatsoeuer pertaineth to life and godlinesse it is not of merit but of free grace 23 4 There is a life prepared for the elect after this life ended 23 5 The motiues
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
sonne did Luke 15.19 Which rules if we do obserue the Lord will come running to meete vs yea he will fall vpon our neckes and kisse vs. Yea there is not the filthiest adulterer nor the most cut-throate vsurer nor the most damnable swearer but if they had grace to come vnto God after this manner the Lord would forgiue them though their sinnes had bene as red as scarlet Vse Againe this should teach vs to labour for the gift of the Spirit that is for grace And that we may obtaine it first we must get the preparation thereunto and that is selfe-deniall and humilitie for God giues grace to the humble 1. Pet. 5.5 Secondly we must plant our selues vnder a powerfull Ministerie we must repaire to the tents of the Shepheards Cant. 1.8 Thirdly we must waite in Hierusalem for the promise of the Father Acts 1.4 we must not separate from Gods true Church If we obserue these rules this is the way to obtaine grace And peace Peace in Scripture is sometimes vsed for prosperitie as in 1. Sam. 25.6 Peace be to thee and peace be to thy house and peace be to all that thou hast It is the speech of Dauids messengers vnto Nabal wherein they wish him all prosperitie Secondly Peace is vsed sometimes in a more restrained sence and so it is taken for peace from enemies as in 2. King 20.19 where Hezekiah hearing of the comming of the Chaldeans he makes answer to the Prophet Is it not good that peace and truth be in my dayes where by peace we are to vnderstand peace from enemies Thirdly Peace is put also for reconciliation with God as in Luke 2. Glory to God on high on the earth peace that is reconciliation with God We do not deny but the very outward prosperity of the Church is to be desired according to that in Psalme 102.14 Thy seruants reioyce in her stones and take pitic of her dust and therefore that a woe belongs vnto such as labour to ruinate the prosperitie thereof Secondly we do not deny but that peace also from enemies is greatly to be wished to the Church of God according to that in Psalme 74.19 Giue not the soule of thy Turtle doue into the hands of the multitude c. Neither of these two peaces are to be excluded in this wish or option of the Apostle But I take it that in this Text by peace we are to vnderstand peace from God especially Doctrine And this peace indeed is of all other peaces to be desired This is the peace which passeth all vnderstanding Phil. 4.7 This is that peace which the Apostle doth so earnestly wish to the Romanes in the fifteenth of that Epistle the thirteenth verse and to the Thessalonians in 2. Thess 3.16 This is that peace which was bought with so deare a price to wit with the bloud of Christ Colos 1.20 This is that peace which is the procurer of fellowship with God Amos 3.3 Yea this is that peace which is the cause of our saluation and without the which we cannot be saued Rom. 5.10 Vse Let vs labour for this peace aboue all If we haue peace with God we need not feare any aduerse power If God be on our side who can be against vs Secondly if you thinke you haue peace with God then trie your peace whether it be sound or no and the rather because where the strong man armed keepes the house there all his goods are in peace Luke 11.21 Now the peace of God in the hearts of the elect doth differ from the diuels peace in the hearts of the wicked in diuers respects First because the peace of God hath a sure ground as we see in the example of Symeon Luk. 2.29.30 whereas as the peace of the wicked hath no sound foundation Secondly because the peace of God followes vpon great humiliation Esay 61.3 whereas the peace of Satan doth not so Thirdly because the peace of God makes the person in whom it is better towards God it keepes his heart and minde in Christ Iesus Phil. 4.7 whereas the wicked are not bettered by their peace but empaired Fourthly because the peace of God in the hearts of the elect is subiect to interruption For Zion notwithstanding her peace with God yet hath these and such like qualmes The Lord hath forsaken me and my God hath forgotten me Esay 49.14 whereas the peace of the wicked is not so but is alwayes alike Let vs therefore trie our peace by these differences Be multiplied Peter desireth that grace might increase in the Church vnto whom he writes Doctrine And the same should euery Minister desire concerning his hearers Paul exhorteth the Thessalonians to grow and to increase more and more 1. Thessal 4.1.10 And Peter concludeth his second Epistle with this close Grow in grace and in the knowledge of our Lord Iesus Christ Vse And if the Ministers ought to desire a growth of grace in the people then much more ought the people themselues to desire this growth They should with Elisha desire a double portion of the Spirit 2. King 2.9 They should like good Thessalonians desire that their faith might grow mightily and that their loue one towards another might abound 2. Thess 1.3 And that we may grow in grace we must obserue these rules First we must remoue these impediments we must beware of suffering sinne to reigne in vs we must beware of intangling our selues ouer much with the affaires of this world we must carefully auoyd bad company If we remoue not these impediments it is in vaine for vs to thinke euer to grow in grace Secondly if we desire to multiply grace we must multiply vse of meanes We must heare much we must pray much and the like Solomons Temple had many thousand workemen to bring it to perfection 2. Chron. 2.2 euen so it is no small paines which is required for the building of the temple of the holy Ghost in our hearts Question But how may we trie whether we grow and multiply in grace or no or whether we decrease and go backward Answer These are signes of growth of grace First if we attaine increase of victory in our especiall corruptions sound mortification is substantiall growing Secondly if we grow more holy concerning the celebrating of the Sabbath concerning the inward worship of God and the like Thirdly if we grow in righteousnesse in all our dealings towards men Fourthly if we grow in fruitfulnesse according to our abilitie Fiftly if we grow in sufficiencie of gifts the better to glorifie God These are markes for strong Christians to examine their growth by Now the signes of growth of grace in weake Christians are these First if they grow in humiliation for sinne and in hatred to it though they haue as yet but small victory ouer it Secondly if they grow in care to auoid the occasions of their sinne Thirdly if they grow in desire to attaine the victorie ouer corruption Fourthly if
they grow in desire to be dissolued that they might be freed from this body of death By the knowledge of God Howbeit the word in the originall signifieth most properly acknowledgement yet it is best rendred in this place as it doth also signifie Knowledge for the compound word is vsed in Scripture sometimes as the simple and in the same sence as we reade in Luke 1.4 that thou mayest know the word in the originall according to the Letter signifies that thou mayest acknowledge but it is better translated as the simple word that thou mayest know and so in this place in the acknowledgement of God that is in the knowledge of God By or in the knowledge of God By knowledge is not meant a bare literall knowledge as to know that there is a God or that there is a Christ and that this Christ is Lord of all and the like but we are to vnderstand it of a spirituall and speciall knowledge And to the end that we may the more distinctly conceiue what is meant by the speciall or sauing knowledge of God I will lay downe certaine differences betweene that kind of knowledge of God which is meerely literall and that knowledge which is spirituall and sauing And the first difference is this sauing knowledge of God is knowledge ioyned with sauing faith as we see in the example of Paul 2. Tim. 1.12 I know whom I haue beleeued Knowledge and Faith went together But literall knowledge is a bare notion in the braine without faith in the heart for so saith the Apostle All men haue not faith 2. Thess 3.2 Secondly the sauing knowledge of God is transforming it altereth the persons in whom it is to the similitude of it euen as a seale leaueth its print vpon the waxe Thus we reade 2. Corinth 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory euen as by the Spirit of the Lord. It is not so with bare literall knowledge it delighteth the subiect but it changeth him not Thirdly sauing knowledge is experimentall Gods children know Christ and the power of his resurrection and the fellowship of his afflictions and are made conformable vnto his death Philip. 3.10 They feele that which they know but it is not so with them which haue a meere literall knowledge these may talke of faith and regeneration and the like but they feele it not Fourthly the sauing knowledge of God is ioyned with obedience to Gods commandements as appeares in 1. Iohn 2.3.4 And hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him But bare literall knowledge is not ioyned with sound practise it can furnish a man with talke and vaine glorious words but it leaues him short in practise it can say well but it cannot do well it can frame a forme of godlinesse but it denieth the power 2. Timothy 3.5 Fiftly true sauing knowledge is ioyned with the fruits of good workes as appeareth in Colos 1.6 Which is come vnto you as it is in all the world and bringeth foorth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Whereas bare literall knowledge is alwayes barren it is like to the cursed figge tree it hath leaues but it beares no fruit Lastly true sauing knowledge is ioyned with humilitie it maketh a man or woman more humble according to that in Ecclesiast 1.18 For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Whereas bare literall knowledge it puffeth vp as the Apostle speaketh in 1. Corinthians 8.1 Where haue you any which haue knowledge without grace but they are puffed vp like a bladder with the very conceit of it Let vs examine our knowledge by these sixe rules and it will easily appeare whether it be sauing or deceitfull whether it be spirituall or literall By the knowledge of God Hence we are to learne Doctrine That the way to grow in sense feeling of Gods fauor to grow in grace in peace of conscience yea the way to attaine victory against enemies and other temporall blessings it is to get sauing knowledge This is manifest because the Apostle wisheth here grace and peace to be multiplied by knowledge And how came Paul to be rapt vp into the third heauen 2. Corinthians 12.4 or Iohn to be rauished in the Spirit Reuelat. 1. but because reuelations of knowledge were giuen vnto them their plentie of knowledge wrought in them a wonderfull degree of the sense and feeling of Gods fauour Secondly how came Christians to vnderstand the feare of the Lord iudgement and righteousnesse and equitie and euery good path but by knowledge Prou. 2.3.4.9 Thirdly whose wayes are wayes of pleasantnesse and whose paths are paths of peace but the wayes and paths of knowledge Prou. 3.17 Fourthly how came that little Citie which had few men in it to be deliuered from the great King which came against it but by wisedome Eccles 9.15 Fiftly how came Solomon to be so incomparably rich and honourable in the world was it not because he asked wisedome in the first place 2. Chron. 1.12.13 Thus you see the doctrine propounded to be euidently proued in the seuerall branches of it Vse And it serues first to shew vnto vs a maine reason wherefore so many complaine of the want of peace of conscience and of their not profiting in grace and of their not beholding Gods fauourable countenance and the like It is because they do not grow and increase in sauing knowledge for if they grew in knowledge they should also grow in all other graces Knowledge is the first wheele in this clocke it moueth all the rest Secondly it should serue to stir vs vp to the study of sauing knowledge Get we knowledge and all other graces will follow And the rules to be obserued for the obtaining of knowledge are these First we must seeke it of God by earnest praiet So saith Solomon Prouerbs 2.3 If thou cry for knowledge and lift vp thy voyce for vnderstanding then thou shalt vnderstand the feare of the Lord and shalt finde the knowledge of God Secondly we must take great paines in seeking of it and in digging for it in the mines of Gods ordinances according to the Wise mans direction Prouerbs 2.4 If thou searchest for her as for siluer c. Thirdly we must practise that which we know alreadie And this is the way to obtaine more knowledge according to that in Iohn 7.17 If any man will do his will he shall know of the doctrine c. Fourthly we must walke with the wise that is we must company with such as feare God and by this means we shall be made more wise Prouerbs 13.20 And of Iesus This name Iesus it signifies a Sauiour it is a name
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
we must ioyne to our vertue Surely it is not meant of worldly wisedome much lesse of sinfull craft and subtlety neither is it meant of a bare litterall knowledg in the braine But it is meant of an holy experimentall knowledge wrought in the hearts of the elect by the holy Ghost and that by the meanes of Gods word By which experimentall knowledge we come first to know our selues to wit our cursed estate by nature He that knoweth not himselfe to be in a damnable state naturally to be vnder the wrath of God and guilty of Adams sinne he that is not conuicted of the necessity of repentance and of the new birth he knoweth nothing yet as he ought to know Secondly by this experimentall knowledg we come to know God and Christ God to be our Father Christ to be our Redeemer the holy Ghost to be our sanctifier and comforter Thirdly by this experimentall knowledge learned from Gods word we come to know Gods will to wit what to auoide and what to follow what to beleeue and what to reiect how God will be worshipped and the like Lastly by this experimentall knowledge we come more and more to know the wiles of Satan the deceits of our owne hearts the wayes of Gods prouidence the wayes of Gods workes and the like But some may say By what meanes may we attaine this precious grace of sauing knowledge To such I answer If thou desire to attaine this grace then first labour for humilitie be a foole in thine owne opinion for the Lord teacheth the humble his way Psal 25. Secondly search the Scriptures for they are able to make thee wise to saluation 2 Tim. 3.15 Thirdly if thou lack wisedome aske it of God Iam. 1 Temperance It is the moderation of lust and appetite in the vse of the gifts and creatures of God As first in the vse of meats drinks a temperate person will not wast and ruine his estate in frequent and riotous feasting neither doth he desire to fare deliciously euery day Yea if he liue in such a place where there is great fare and plenty of wine hee hath learned to moderate himselfe concerning measure partaking only so farre of Gods creatures as thereby he is made more fit to glorifie God There is great want of this branch of temperance at this day as appeares by the riotous feasting by the drunkennesse and gluttony of the time Now the remedies against this intemperance are first to remember that in Luke 21.34 Take heede lest at any time your hearts be ouercharged with surfetting and drunkennesse c. Secondly to remember the examples of the Saints as of the three children in Dan. 1.8 who could not be tempted with the kings diet Thirdly let vs consider that drunkards and gluttons shall haue their part in the lake which burneth with fire and brimstone Gal. 5.21 And let this moue vs to the practise of temperance Secondly temperance is seene in the moderation of apparell A temperate person will apparell himselfe according to his sexe according to his place according to the most modest fashion of his countrey according to his ability and the like There is also great want of this branch of temperance men are turned women and women are turned men at these dayes euery fashion is in vse but that which is most modest and how vnreasonably do men and women flaunt it out farre aboue their degree and place What difference is there in apparell betweene a Gentlewoman and a Lady betweene a Lady and a Countesse betweene a Gentleman and a Knight and a Knight and a Lord betweene a Cittizen and a Courtier No man knoweth his place and degree But let all intemperate persons in this kinde remember that in Zeph. 1.8 It shall come to passe in the day of the Lords Sacrifice that I will punish the Princes the kings children all such as are cloathed in strange apparell Now if God could not endure pride of apparell in Princes how shal he endure it in persons of meane rank Patience It is the due moderation of anger and it is seene especially in the quiet and peaceable enduring of afflictions There is a double patience one towards God the other towards men both of these we must labour to adde vnto our knowedge Patience towards God is nothing else but an humble meeke and quiet submitting our selues to Gods correction in what kinde soeuer he shall thinke fit to chastise vs. And this kind of Patience is enioyned in Pro. 3.11 My sonne despise not the chastening of the Lord neither be weary of his correction The arguments which should moue vs to this kinde of patience are these Gods greatnesse he is able to do what he will and therefore it is but folly to carry our selues frowardly towards him we cannot resist him Secondly we must remember how they haue spe◠〈◊〉 haue beene froward towards God Did not God fearefully destroy Israel for their murmuring 1 Cor. 10.10 Yea who euer hardened his heart against the Lord and prospered Iob. 9.4 Thirdly we must consider how iustly we do deserue any scourge which God inflicts vpon vs and our iust desert should make vs patient Mica 7.9 Fourthly we must remember that God correcteth vs for our profit as namely to make vs partakers of his holinesse and the like Heb. 12.10 And shall we not be patient to suffer for our owne good Fiftly consider we the examples of the Saints how patiently did they endure their trials Iam. 5.10 Sixtly we haue had the fathers of our flesh which corrected vs and we gaue them reuerence shall we not much rather be in subiection vnto the father of Spirits and liue Heb. 12.9 Obiection But some it may be will say my afflictions are greater then I can beare therfore how is it possible that I should be patient Answ Surely thou deceiuest thy selfe God will not lay vpon his children more then they can beare but will giue them the issue with the temptation 1. Corinthians 10.13 It may be thou art not willing to beare or thou art wearie of thy burthen and therefore pleadest inabilitie Obiection Yea but Iob cursed his birth-day by reason of afflictions therefore is it any strange thing if such a weakeling as I am impatient Answ We must not embolden our selues in sinne by the frailties of the Saints but consider againe with thy selfe Iobs â—…ictions were greater then thine his griefe was heauier then the sand Iob. 6.3 Vse The vse of this point may be first for our triall and examination try we our selues whether we be truely patient vnder Gods chastising hand or no and the signes of patience are these First if we do not murmure neither in heart nor tongue This was an argument of Dauids patience Psal 39.9 I was dumbe and opened not my mouth because thou didst it Secondly if we submit to the will of God in our very extremitie as Christ did Math. 26.39 Neuerthelesse not as I will but