so farre from louing the godly as that they hate no people in the world more A fearefull signe of a bad estate Secondly it may serue to reproue euen Christians themselues for where is that loue which should be amongst vs Surely it is either growne cold or else which is worse it s turned into preiudice and enuy but I will say with the Apostle in another case My brethren these things ought not so to be Thirdly this must teach vs to be thankfull to God in that he hath commanded all to loue vs and to encourage vs. We may iustly say with Dauid Lord what is man that thou thus regardest him The truth is we deserue to be hated both of God and man Therefore it is the greater mercy of God not only to loue vs himselfe but also to command others to loue vs. Fourthly let this teach vs to examine our selues whether we loue the brethren or no. And that will appeare by these signes First if we loue poore Christians aswell as rich if our loue be towards all the Saints Ephes 1.15 Secondly if we loue not in tongue onely but in deed and in truth if we loue sincerely from the heart and fruitfully doing them all the good we can Thirdly if we thinke our seruice for the Church to be easie as Iacob thought his seuen yeares seruice for Rachel it is a signe we loue Fourthly if we continue in our loue towards Gods Saints The continuance proues our loue to be true the not continuing argueth hypocrisie in our loue Charitie By this we are to vnderstand the practise or expression of brotherly loue In the former grace we are taught affection in this grace we are taught action The point is that It is the part and dutie of euery Christian amongst the rest of his gifts and graces to labour for Charity The Apostle Paul presseth this duty with great feruencie in 1. Corinth 13.1.2.3 shewing that if one do neuer so great things yet if he haue not Charitie it auaileth him nothing Now there is a two-fold charitie to be exercised by vs towards our brethren the first is a charitie towards their soules the second is a charitie towards their bodies The Charitie towards the soules of our brethren is seene in these particulars First in pitying their spirituall estate if we see them out of the way according to that in Iude 22. Haue compassion of some in putting differēce Or if we see them destitute of the meanes of saluation if they be as sheep without a shepheard Matth. 9 36. or if they be proud and obstinate Ieremy 13.17 But if yee will not heare it my soule shall weepe in secret places for your pride Secondly Charitie towards the soules of others is seene in the instructing of them The Centurion shewed himselfe a true charitable person in building a Synagogue Luke 7.5 Yea in this he was more charitable then if he had built them an Almes-house or Hospitall by how much the soule is more excellent then the bodie Thirdly spirituall charitie is seene in forgiuing our brethren if they haue offended vs and now come and say It repenteth me according to that in Matth. 18.33 Shouldst not thou haue had compassion on thy fellow-seruant as I had compassion on thee He that can forgiue without reuenge is charitable Fourthly spirituall charitie is seene in reprouing and admonishing such as are out of the way and seeking their reformation Leu. 19.17 Thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him And indeed what greater charitie can there be then to labour to saue a soule from hell Fiftly spirituall charitie is seene in praying for the saluation of others Thus Paul shewed himselfe a charitable person in Romans 10.1 in that his hearts desire and praier to God for Israel was that they might be saued Vse This may serue to reprooue the world of want of this spirituall charitie For who amongst a thousand is charitable spiritually Some will shew themselues charitable in matters concerning the body but what is become of spirituall charity Now the charitie towards the bodies of our neighbours is seene in these things 1. In commiserating their estate to wit in grieuing for the affliction of Ioseph Amos 6.6 2. In visiting them in their distresse Iames 1.27 Mat. 25.36 3. In feeding the hungrie and cloathing the naked Iob 31.17.19 4. In lending them sufficient for their need Deuteronomy 15.8 5. In forgiuing them their debts if they be not able to repay Luke 6.35 6. In standing in the gap to turne away Gods iudgements from them as Moses did Psalme 106.23 Vse This serues iustly to reproue such as will reproue and exhort and say God helpe you and the like but they exercise no charitie toward the bodies of their brethren these are hypocrites For if these things be in you In the former verses the holy Ghost hath exhorteth vs to labour for those forenamed graces viz. faith vertue knowledge temperance patience godlinesse brotherly kindnesse and charitie Now in the verses following from the beginning of this eight verse to the end of the eleuenth he presseth the said exhortation with diuers arguments First by an argument taken from the effects in the eighth verse Secondly by an argument taken from the contraries in the ninth verse Thirdly by an argument from vtilitie or profit in the tenth and eleuenth verses Now in that the holy Ghost doth vse so many arguments for the enforcing of the exhortation to grace it doth imply that Doctrine Whosoeuer desire to perswade others to grace and godlinesse they had neede to vse a great many arguments With how many arguments doth the Spirit of God vse to presse duties in the Scripture To instance in one duty for many this duty of Almes How is it pressed in how many bookes in how many chapters in how many verses with how many forcible perswasions Vse Which may serue iustly to condemne our backwardnesse to that which is good especially considering how little perswasion will preuaile with vs vnto that which is euill We are soone tempted to sinne yea oftentimes we tempt the Diuell to tempt vs by running into places of temptation we are more ready to sinne if it be possible then the Diuell can be to sollicite vs thereunto If these things be in you The words in the originall are very significant they may be read thus if you haue these things or if these things be present with you Where we are to note that it is not said If you can talke of these things or if you can purpose to labour for these things or if you can wish these things but If you haue these things Whence obserue that Doctrine it is not sufficient to talke of grace or to professe grace but wee must haue grace in possession according to that in Marke 9.50 Haue salt in your selues and peace one with another Thus Elihu was full of matter Iob. 32.18 And Stephen was full of faith
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
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
and fourth verses in which acknowledgement two things are to be noted first a cause in the third verse secondly an effect in the fourth verse For the former we are to note first the power of the giuer according to his diuine power Secondly the bountifulnesse of the gift all things which belong to life and godlinesse Thirdly the meanes of obtaining this gift by the knowledge of him who hath called vs vnto glory and vertue According to his diuine power This is spoken of Christ and hath relation to the end of the former verse Whence we are to note Doctrine That Iesus hath in him not an humane power onely but also a diuine not the power of a man onely but also the power of a God For this cause he is termed in Esay 9.6 The mighty God And in Tit. 2.13 The great God For this cause is made mention of his mighty power Phil. 3. the last Yea for this cause he is said to haue all power both in heauen and in earth Mathew 28.18 And it is further manifest that Christ had diuine power First because he was able to create the world Iohn 1.3 Secondly because he is able with his word to beare vp the world Hebr. 1.3 Thirdly because he knowes the thoughts of mē Mat. 9.4 Fourthly because he wrought miracles by his owne power Iohn 15.24 Fiftly because he vanquished Satan Hebrews 2.14 dissolued sinne 1. Iohn 3.8 and ouercame the world Iohn 16.33 which workes he could neuer haue turned his hand to if he had not had a diuine power Vse This makes against Arrians and other cursed heretikes which disable Christ affirming him to be meere man and not God Secondly it makes also against the blasphemous Papists which subiect Christ to the command of the virgin Marie derogating thereby from his diuine power Thirdly it may be terrour to the wicked and namely to Antichrist for it sheweth how able Christ is to consume him with the spirit of his mouth and to destroy him with the brightnesse of his coming 2. Thessalonians 2.8 Fourthly it may minister comfort to the faithfull for be their dangers neuer so desperate and their enemies neuer so malicious yet Christ by his diuine power is able to deliuer them and to protect them If a finite power be against them yet an infinite power is for them 2. Chron. 32.7.8 All things which pertaine to life and c. Whence note we Doctrine That whatsoeuer tendeth to saluation or sanctification we receiue it all from Christ For by life here is meant glorie and by godlinesse is meant vertue as it is expounded in the end of the verse The doctrine may be proued by instance For from whom haue we the Gospel but frō Christ The Gospel of the kingdome is Christs Gospel as it is termed 2. Corinthians 10.14 And God speakes vnto his Church in these last dayes by his Sonne Hebrews 1.1 Againe from whom receiue we the Spirit but from Christ Iohn 16.7 Thirdly whence receiue we gifts of the Spirit but from Christ which ascended vp on high Ephes 4.8 that he might giue gifts to men Of whose fulnesse do we receiue grace for grace but of Christs fulnesse Iohn 1.16 Lastly how are we kept in the state of grace vnto glory but by Christ who is the Shepheard and Bishop of our soules 1. Pet. 2.25 Furthermore whence are the Sacraments but from Christ He ordained Baptisme Mat. 28.19 He also instituted the Lords Supper Matt. 26.26 Lastly who is it that sends Ministers but the same Christ which gaue some to be Apostles some Prophets some Euangelists c. Ephes 4. So that it is apparent by instance that whatsoeuer tendeth to saluation or sanctification it is from Christ Obiection Yea but do we not receiue these things as well from God the Father and from God the holy Ghost as from Christ I answer Yes Farre be it from vs to exclude the Father or the holy Ghost But this we affirme that as all things pertaining to life and godlinesse are of the Father and the holy Ghost so they are also from Christ For as the Father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe Iohn 5.26 Vse The vse of this point may be to teach vs to be thankfull for Christ for by his meanes we receiue life and all things tending thereunto Yea it should teach vs to depend vpon Christ for life and for all the meanes thereof Of his diuine power we receiue all things which belong to life and godlinesse Secondly this should teach vs to take notice of Christs bounty He giues life and all things that belong thereunto He is the good Shepheard in Psalme 23. which supplieth all things necessary to his flocke Christs flocke may want many things which they desire but they shall neuer want those things which shall be good for them Hath giuen vnto vs. The word in the originall is passiue and signifieth hath bene giuen but we must know that with the Greekes the passiue voice is sometimes put for the actiue An example for this we haue Hebr. 12.26 where you haue it translated hath promised but it properly signifieth hath bene promised the passiue voice being put for the actiue But the doctrine hence is this viz. Doctrine That whatsoeuer pertaineth to life and godlinesse it is not of merit but of free gift Saluation is the free gift of God Rom. 6. the last The Gospell is the word of grace that is of free fauour Acts 20.32 To you it is giuen to know the mysteries of the Kingdome of God Luke 8.10 Paul obtained mercie not merit 1. Tim. 1.16 By all which it is manifest that saluation and all the means thereof is of free gift and so by vs is to be accounted But we will not insist vpon this point Life Hence we are to note Doctrine That there is a life prepared for the elect after this life ended And that this is so it is manifest out of Psalme 21.4 He asked life of thee and thou gauest him a long life for euer and euer And Psalme 133. For there the Lord commanded the blessing euen life for euer And Matth. 25.46 And they shall go away into euerlasting punishment but the righteous into life eternall Vnto this also accordeth that in Iohn 11.25 Iesus said vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue And that in Matthew 22.32 I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing And that in Colloss 3.3 You are dead and your life is hid with Christ in God By all which testimonies it is proued that there is a life prepared for Gods elect after this life ended Now if you desire to know what kinde of life it is which is prepared I confesse I am not able to expresse it if I
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