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
God as first that we may be thankefull to his Maiestie for the great benefit of election for how can we be thankefull vnlesse we know that we are elected Secondly that we may loue God for electing of vs and how is it possible that we should loue God vnlesse we know that he first loued vs Secondly this assurance is necessarie in respect of our selues For first it is the ground of all sound ioy the especiall ioy of a Christian is that his name is written in heauen Luke 10.20 Now this ioy we cannot haue without assurance And secondly it is the especiall meanes to sustaine vs in our greatest tryals What is it which stayeth vs in the billowes of temptation but the grace of our hope if it be stedfastly setled Now the markes of election are these whereby we may try our selues in some measure As first if we finde that the word of God hath come in power vnto vs If it hath wrought powerfully vpon our Consciences to change and alter vs. By this very argument Paul proueth the Thessalonians to be elected in 1. Thessal 1.4.5 Knowing brethren beloued your election of God for our Gospell came vnto you not in word only but also in power and in the holy Ghost Secondly If we finde that we haue faith to beleeue Gods word sauingly it is a marke of election for none but they which were ordayned to eternall life beleeued Acts 13.48 Thirdly If we finde that we are truely and effectually called For indeede effectuall calling is an effect and consequence of election according to that in Rom. 8.30 Whom he hath predestinated them he hath called Now this effect doth necessarily proue the precedent cause Fourthly If we finde the end of election to be accomplished in vs For God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue Ephesians 1.4 If we finde these things in vs happy are we Fiftly if we be endued with those graces spoken of in Coloss 3.12 Put on therefore the elect of God holie and beloued bowels of mercies kindnesse humblenesse of minde meekenesse long-suffering forbearing one an other and forgiuing one another c. Sixtly if we finde that we haue grace giuen vnto vs to make choice of God to be our Summum bonum or chiefe good We could neuer haue grace to make choice of God vnlesse he had first made choice of vs. Not to multiply more signes of election let euerie soule trie himselfe by these and the Lord giue a blessing to thy endeuours Giue diligence Or be diligent Whence obserue that Doctrine A great deale of diligence is required for the making of calling and election sure And the reason is first because it is a difficult worke it is no easie matter to be vndoubtedly assured of Gods fauour without wauering This worke hath much opposition the world saith it is presumption to go about to be fully perswaded the diuell he laboureth by all meanes to weaken our faith and lastly the flesh in vs is faithlesse and vnbeleeuing hardly drawne to beleeue Thus the worke is hard Secondly there is required to the obtaining of assurance a great deale of meanes for the working of those graces whereby we must trie our selues there is required hearing of the word meditation in the fame praier conferring and the like And this cannot be done without diligence Thirdly there is required much sifting and trying of our graces whether they be true or no. Those graces from which we must conclude the certaintie of our calling election had need be sound therefore had need be tried and this triall cannot be made without some paines Obiection But some possibly will obiect I finde it no such difficult matter to beleeue that we should neede to vse anie such great diligence to make our calling and election sure I thanke God I neuer doubted in all my life time yea it is pity that he should liue that doth not beleeue Answ Thus indeed many a wretched man deceiueth himselfe putting presumption or carnall securitie for faith But let such remember He which neuer doubted certainly neuer beleeued if thou hadst faith indeed thou shouldest finde it more hard to beleeue Obiection Yea but are not many true Conuerts able to say by experience that God gaue vnto them full assurance of his fauour euen from the first day of their conuersion and that their assurance was wrought without their own industrie and diligence Answ I do not denie but that the Lord is able to giue assurance without a mans owne diligence and that he often times also doth giue it without our helpe But no man must tempt the Lord in expecting an extraordinarie worke considering the Lord affordeth ordinarie meanes God once gaue Manna vnto the children of Israel but this doth not proue that others may expect the same in after-times Yea whoso expecteth bread at these dayes he must labour for it and not looke that it should still fall from heauen euen so if we desire full assurance of Gods fauour we must be diligent in seeking of it and not expect it by extraordinarie meanes Secondly euen they which finde the greatest assurance yet no doubt they find diuerse assaults of Satan betweene times shaking their assurance and breeding doubts which doubtings will not be healed againe without diligence Vse This point serueth first iustly to reproue such as vse no diligence this way yea as thinke it to be curiositie and nicenesse for anie man to giue diligence to make his calling and election sure And the sinne of such is the greater because they will vse all diligence to get riches to obtaine their lusts to haue their wills and the like but they haue no diligence to spare for God or for their owne saluation I exhort such to repent of their former negligence this way and to redeeme the time with double diligence for hereafter Secondly let euerie man and woman stirre vp themselues to this diligence viz. to make their calling and election sure It is worth all our paines for what can be more sweet to the soule then to be fully perswaded of Gods fauour Neglect not such a comfort Thirdly considering that full assurance is not attained ordinarily but by great diligence therefore let such as haue obtained it more easily try their assurance whether it be sound or no. And if they finde it to be sound let them be more thankefull to God who hath giuen that freely vnto them without their owne labour which he giueth not vnto many others but with much striuing and industrie Wherefore the rather These words haue respect to that in the latter end of this tenth verse where it is said For if ye do these things yee shall neuer fall The point to be obserued is this Doctrine It is the part and duty of euerie Christian the rather to be diligent to make his calling and election sure because