we liue first such as are negligent commers to the Church Secondly such as come to the Church but attend not as they ought to the word but suffer their mindes and senses to be carried after other matters Thirdly such as come and hearken to the word but go their way againe without any purpose to practise any iot of that which they heare All these are negligent hearers they attend not to the word of God or they take not heed vnto it The second doctrine propounded is that Doctrine It is a commendable thing to take heede to the word To the which taking heed ye do well c. For what did our Sauiour so highly commend Mary in Luke 10.42 but because she had chosen the good part that is attended vpon the hearing of the word for the attaining of saluation And for what were the Beroeans so highly commended Acts 17.11 but because they searched the Scriptures c. Reason And to heare and take heed to the word must needes be commendable first because it is an honest practise Secondly because it is a godly practise Thirdly because it is and hath beene the practise of all Saints from generation to generation Vse This serues iustly to condemne the practise of them which rayle against going to sermons against reading Gods word and other holy duties These rayling Rabshachees should consider that it were their duty rather to commend these practises Secondly this may serue to teach vs neuer to be ashamed of this practise of taking heede to the word of God though all the world should cast contempt vpon it yet the thing in it selfe is truly commendable Thirdly this may serue to encourage all such as giue diligent heede to the word of God alwaies prouided that they be carefull to follow two callings viz. both their generall calling and also their particular A true Christian must so heare as that he still haue time to earne his owne bread and he must so labour for things necessary for this life as that still he haue his religious houres euery day to attend vnto Gods word either read or preached Ye doe well Whence obserue in the third place that Doctrine It is the dutie of Ministers to encourage the people in their hearing of Gods word by due commendation giuen vnto them for the same Thus doth Peter in this Text when he perceiued that his auditory did giue diligent heede to the things that were spoken he animateth them with this commendation Vnto the which giuing heede ye doe well The like practise we obserue in Paul in 1. Cor. 11.2 Now I commend you brethren that you remember me in all things and keepe the ordinances as I deliuered them vnto you And in 1. Thess 1.6 Ye became followers of vs and of the Lord hauing receiued the word in much affliction with ioy in the holy Ghost So that ye were ensamples to all that beleeue in Macedonia and Achaia The like practise we see in Christ Luke 8.21 My mother and my brethren are these which heare the word of God and doe it he so farre commendeth the diligent hearers of Gods word that he seemeth to preferre them before his mother which brought him into the world The like we see in the same our blessed Sauiour in Reu. 3.8 where he commendeth the Church of Philadelphia for keeping his word Reason And there is good ground for it that a Minister may and ought to commend the people for their diligent heede giuen vnto the word As first because it may be a meanes to encourage them in their zeale yea to make them more zealous Secondly because it may be a meanes to stirre vp others which are as yet negligent of the word to become zealous hearers of the same Thirdly because a Minister shall hereby discharge a Ministeriall good dutie to God though no successe should follow vpon the same 1. Obiection But some possibly may obiect That it is not safe to commend Gods children for their well doing lest they should be puffed vp by our commendation Answ I answere We must not be too iealous of our brethren we must hope the best let vs doe that which God requireth as a duty of vs and leaue the successe to God 2. Obiection Others may likewise obiect that it is not safe for a Minister of all other to commend people for taking heede to the word of God because this were the way to come to be suspected of vaine-glorie or of going about to draw disciples after him so if a Minister shall giue almes he shall finde some that will taxe him for hypocrisie or if he preach earnestly against sinne some possibly will say he is too busie or contentious But a Minister in this case must passe very little to be iudged of mans iudgement there is one which iudgeth him which is the Lord. Let a Minister doe that which is pleasing to God though all the world should censure him for it Vse This may serue iustly to reproue too many Ministers which reproue people for taking heede to the word thinking them to be too forward if they be zealous to heare But let such know it were their dutie rather to commend such people and to blesse God for them and to turne the edge of their reproach vpon profane neglecters of the ordinance of God Secondly this should teach Gods people to giue such heede vnto the word and to be so diligent in hearing and attending and to carry themselues so reuerently in the house of God as that Ministers may haue iust cause to commend them and to reioyce of them Euery one could be content to be praised but how few be there which labour to deserue prayse Thirdly this should teach vs to be thankefull to our gracious God in that he is not only content to accept of our zeale and forwardnesse but also is willing that we should be commended for the same As vnto a light Whence note this point viz. that Doctrine the word is a light And for proofe hereof I referre you to that in Psal 119.105 Thy word is a Lampe vnto my feete and a light vnto my path and 1. Iohn 2.9 The darkenesse is past and the true light now shineth and Iohn 5.35 Ye could haue reioyced in his light for a season and Iohn 3.14 This is the condemnation that light is come into the world and men loued darkenesse rather then light Reason And indeede the word of God may well be compared to light First because as light is an incorruptible thing though it shine vpon a stinking dunghill yet it is not corrupted Euen so the word is vncorruptible seede as Peter termeth it 1. Pet. 1.23 And though it be preached to neuer so base persons yet it receiueth no tainture or infection Secondly because as light discouereth the soulnesse of the roome or place where it shineth euen so doth the word discouer the iniquitie of such places where it is
which was giuen vnto Christ before he was conceiued in the wombe Luk. 2.2 And the reason why it was giuen vnto him is yeelded in Mathew 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes But to come to the doctrine Iesus In that Christ is here named Iesus which signifieth a Sauiour hence we are to note Doctrine That he alone is the meritorious Sauiour This is manifest out of Acts 4.11 where it is said This is the stone which was set at nought of you builders which is become the head of the corner neither is there saluation in any other c. And like vnto this is that also in 1. Iohn 5.11.12 And this is the record that God hath giuen vnto vs eternall life and this life is in his Sonne he that hath the Sonne hath life and he that hath not the Sonne of God hath not life By which Texts it is manifest that Christ is the onely meritorious Sauiour There was neuer any other Sauiour preached to the world by the Prophets and Apostles neither was there euer any other Sauiour beleeued on in the world by the true Church 1. Timothy 3.16 Vse Therefore this serues to confute that popish antichristian doctrine concerning merit of workes for if Christ be the onely Iesus our Sauiour then our owne workes are not our sauiours What is more manifest Where note by the way we do not here speake against the doing of good workes or preach an exemption from good workes though we thus speake we rather exhort men vnto them by all our power but that which we condemne and preach against is the putting confidence in the merit of workes Therefore let not the Papists slander the doctrine of our Church as though it were an enemy to the very practise of good workes It is not an enemy of charity but a true friend vnto it Vse Secondly if Christ be the onely Sauiour then let vs trust in him alone Our Fathers trusted in him and were not confounded Psalme 22.5 Yea if Gods wrath be kindled but a little blessed are all that trust in Christ Psalme 2.12 Let vs not trust in our owne works Christ is sufficiently able of himselfe to saue them which come vnto God by him Hebrews 7.25 And he is as willing as able he intreateth vs to be reconciled to God 2. Corinthians 5.20 Christ is like an indulgent nurse and we are like vnto froward children the nurse would kisse vs and be friends but we hang backe and resist But let vs kisse the Sonne lest he be angry and we perish from the right way Psalme 2. Vse This doctrine may also teach vs how to vnderstand those words in Reuelation 3.4 These shall walke with me in white for they are worthy It is not meant that any man is worthy of heauen by any merit in himselfe but by the worthinesse of Christ it is not meant of our dignitie but of Gods dignation Secondly hence we may learne how aright to vnderstand that place in Iames 2. that Abraham was iustified by workes It is not meant that he was iustified before God by workes for a man is iustified before God by faith without the workes of the law Romans 3.28 but it is meant that he was iustified before men by workes or his faith was manifested to be a true liuing faith by the fruits thereof Thirdly hence we may note that that place in Reuel 22.12 He will giue to euery man according as his workes shall be is not meant of merit It is one thing to receiue according to our workes and another to receiue for the merit of our workes Our Lord. Whence obserue we that Doctrine vnto whomsoeeuer Christ is a Sauiour to them he will be a Lord. Whosoeuer will not be ruled by Christ they shall neuer be saued by him Christ being consecrated became the author of saluation to them which obey him Hebrews 5.9 Whom Christ redeemeth they follow him whither soeuer he goeth Reuelation 14.4 Christ is Priest after the order of Melchisedech Psalme 110.4 that is King and Priest to signifie that vnto whom he is a Priest to offer Sacrifice for to them he is a King to rule and gouerne them It is said aswell Behold thy King cometh vnto thee Zechar. 9.9 as Behold the deliuerer shall come Romans 11.26 In this respect Christ is like vnto Iephta Iudges 11.9 For as Iephta would not deliuer the Giliadites out of the hands of their enemies but vpon condition that he might be made their head euen so no more will Christ deliuer vs spiritually but vpon condition that he may be our head and chiefe gouernour Vse This sheweth how horribly they deceiue themselues which expect saluation by Christ and yet liue in rebellion against him and crie in their hearts We will not haue this man to rule ouer vs. But let such men remember that when Christ shall come he shal call for his enemies which would not haue him to rule ouer them and will slay them publiquely in stead of sauing of them Luke 19.27 Vse Secondly let this teach vs to submit our selues to Christ to be ruled by him And the rather first because his seruice is an honourable seruice what seruice to the seruice of a King Secondly because it is a profitable seruice what Potentate is able to do that for his seruants which Christ is able to do for his Thirdly because it is an easie seruice for howbeit great paines is to be taken in this seruice yet we must remember this great paines by Christ is made easie vnto vs. Christ his yoake is easie and his burden is light Vse Let vs in the last place trie our selues whether Christ rule ouer vs or no that so we may trie whether we shall be saued by him or no and the trials briefly are these First if we feare to offend his godly will for thus saith God If I be a Maister where is my feare Malach. 1.6 Secondly it is a signe that we are Christs seruants if he hath bored our eares that is if he hath giuen vs a sanctified care to heare the word profitably Deuter. 15.17 Thirdly it is a signe that Christ rules ouer vs if we obey for it is in vaine to call him Lord Lord and not to do the things which he saith Luke 6.46 According as his diuine power c. Now come we from the Preface to the subiect-matter of the Epistle which is three-fold First exhortatory in this first chapter For here he exhorteth to an increase of grace Secondly praemonitory in the second chapter for therein he fore-warneth vs concerning false prophets Thirdly propheticall in the third chapter for therein is foretold the last iudgement and the manner of it Before the Apostle come to his matter of exhortation which beginneth in the fift verse he first prefixeth an acknowledgement tending to Gods glorie and the comfort of the Church vnto whom he writes in the third
your faith c. Obserue here we are not onlie exhorted to get faith but likewise other graces so that the point to be noted is that Doctrine A Christian must not content himselfe with one good gift of the Spirit but he must labour for many gifts For this we haue the example of the Corinthians 1. Corinth 1.7 Who came behinde in no good gift and of Christ himselfe Esay 11. who abounded with seuerall gifts A true seruant of God must desire gifts whereby to glorifie God in his calling according to the example of Solomon Secondly he must desire sauing gifts which may distinguish him from reprobates as faith and holinesse and such like but especially euery Christian must labor for that grace wherein he is most defectiue and which is most contrary to his corruptions The angry person must especially labor for patience the lasciuious person for chastitie the ambitious person for humilitie the niggard for liberalitie the intemperate man for sobrietie and the like Vse This may iustly condemne the common multitude for if they haue but one good qualitie in them they are prone to blesse themselues in their estate though they neglect all other good gifts of Gods Spirit and disesteeme them Vse Secondly let it put euery one of vs in minde to take notice what graces we do especially want and let vs endeuour to obtaine those graces Let vs forget that which is behinde and reach forward to that which is before Adde to your faith vertue By vertue we are to vnderstand an honest and good life or an vniuersall practise of all those graces which God hath put in vs. Thus the good woman which was so painefull in her calling so faithfull to her husband so bountifull to the poore is termed a vertuous woman Prou. 31.10 The lesson hence to be learned is that Doctrine euery Christian should labour to be truly vertuous to be of a good life and canuersation Thus we are taught not onely in this Text Adde to your faith vertue but also in Philip. 4.8 Finally brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things For this also we haue the examples of the Saints as first the example of Ruth of whom it is said That all the City knew her to be a vertuous woman Ruth 3.11 and of the good woman in Prou. 31.29 Many daughters haue done vertuously but thou excellest them all Reason And indeed there is great necessitie of vertue first because God is more glorified by deeds then words It is true there must be both we must professe and we must be vertuous but the latter bringeth more glorie to God then the former Hereby saith Christ is my Father glorified that ye bring forth much fruit Iohn 15.8 Secondly we ought to be vertuous because vertue is the power of profession He or she that professeth Christ and is not vertuous their profession is a powerlesse profession it is of no validitie of no force yea indeed it is meere hypocrisie 2. Timothy 3.5 They haue a forme of godlinesse but deny the power thereof Thirdly we ought to be vertuous because this will sooner conuince the wicked then any thing else some which will not be wonne by the word will be conuinced by a good conuersation 1. Pet. 3.1 Vse Now if there ought to be vertue amongst men then how iustly may we reproue the viciousnesse of the time For when did blasphemy and profanenesse and whoredome and drunkennesse and deceit and lying and pride and idlenesse and vsurie and all kindes of vices more abound then at these dayes How hard is it now to finde a vertuous person Secondly this must teach euery one of vs to labour for a vertuous life and practise Let Ministers Magistrates Maisters of families seruants children and all sorts from the highest to the lowest labour to be truly vertuous that is let vs all become zealous hearers of Gods word and conscionable doers and practisers of the same Oh how happy were it for vs if we would suffer our selues to be perswaded this way The Lord perswade vs. Adde to your faith Concerning faith we purpose to speake hereafter if GOD permit amongst the Grounds of Religion The point therefore which we will obserue in this place is this to wit that Doctrine Vertue must be added vnto Faith Indeed it must flowe from faith as from the fountaine and the reason is manifest first because else it is were sinne For whatsoeuer is not of faith whatsoeuer shew it may make it is sinne Romans 14.23 Secondly because without faith it is impossible to please God Hebrews 11.6 So that Vertue without faith is no better then Caines sacrifice It may giue satisfaction to men but it is an abhomination to God Vse This serues to discouer the nakednesse of ciuill vertues Many of the heathen were vertuous some excelled for iustice others for fortitude others for temperance others for prudence But because their vertues were not added to faith therefore they were but glistering sinnes they did not please God Secondly this proues against Papists that our best workes are not meritorious ex opere operato For if they were what need vertue be added to faith to make it acceptable Yea the truth is that whatsoeuer is offered to God by an vnregenerate person which is destitute of faith it is no better then if he should kill a man or cut off a dogs necke Esay 66.3 Thirdly it must teach vs to vse all meanes whereby faith may be wrought and increased in our hearts for so much faith as we haue so much acceptation of vertue we shall finde with God Knowledge Whence note that Doctrine It is not sufficient for a Christian to be vertuous but he must haue knowledge also Whereupon Salomon saith in Prouer. 4.5 Get wisedome get vnderstanding forget it not in the seuenth verse Wisedome is the principall thing therefore get wisedome and with all thy getting get vnderstanding There be many motiues to moue vs to seeke after knowledge First because by it we are translated out of darkenesse and so by consequence out of the kingdome of Satan Secondly because by it we come to haue the image of God drawne vpon vs afresh Col. 3.10 Thirdly because in want of it we are estranged from the life of God we remaine by ignorance in the state of death that is destitute of the life of Grace Eph. 4.18 Fourthly by ignorance wee are lyable to temporall iudgements For want of knowledge my people are destroyed Hos 4.6 yea to eternall damnation 2 Thessal 1.8 Christ will come in flaming fire rendering vengeance to all them which know not God We may as safely liue in adultry as liue blinde and ignorant both are damnable But what kind of knowledge is it which
that men and women are sinners of old Besides proofes out of Scriptures we see it manifest by wofull experience in the world For do we not see children before they can speake plaine to be subiect to take Gods name in vaine to lie to be proud to be vaine and the like Yes it is too manifest Vse Let it therefore teach vs not onelie to repent of our yesterdaies sinnes and of our new sinnes but also of our old sinnes Let vs learne of Dauid to say Remember not the sinnes of my youth nor my transgressions Psal 25.7 And be it farre from vs to extenuate or mince the sinnes of old as though they were nothing because they were committed in our minoritie or for want of wit and the like And much more let vs abhorre to boast of our old sinnes as it is the manner of many doting sinners But let vs know that old sinnes must haue new repentance or if they haue not new repentance certainly we may looke that they shall haue new iudgements Purged Whence note that Doctrine There is a meanes whereby to be purged euen from old sinnes that is from the guiltinesse and punishment of them There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse Zach. 13.1 If anie shall demand what fountaine this is which purgeth away sinne I answer It is no other but the precious bloud of the Lord Iesus according to that of Reuelat 1.5 To him that loued vs and washed vs from our sinnes in his owne bloud c. and that in Iohn 13.8 where Christ saith vnto Peter If I wash thee not thou shalt haue no part with me Vse Let vs make this vse of the point first in that there is a fountaine opened let vs blesse God for it and wash our selues in it by the hand of sound application Let vs not say with Naaman the Syrian Are not Abana and Pharpar riuers of Damascus better then all the waters of Israel 2. Kings 5.12 But renouncing the puddle of our owne merits let vs flie to Christs merits the fountaine of pure waters and let vs trust to him alone Secondly let vs learne hence to esteeme sinne as it is to be a filthie and loathsome thing were it not so what need we to be purged Yea let vs esteeme it to be a most capitall and hainous thing for else what needed such a strong purgation as is the bloud of Christ Thirdly this may be a remedie against despaire for grant thou art a great sinner and an old sinner yet thou hast this comfort if thou conuert and turne that there is sufficient means to purge thee from thy sinnes though neuer so great or of neuer so long continuance Come by faith to the Iordan of Christs bloud and it will wash thee from thy leprosie though thou wast a leper borne They were purged Whence obserue that Doctrine Gracelesse persons are not exempted from that redemption which is by Christ This is a true saying and worthy of all acceptation That Christ Iesus came into the world to saue sinners 1. Tim. 1.15 whereby sinners we are to vnderstand as in other Texts of Scripture gracelesse persons The like we reade in Luke 19.18 The Sonne of man is come to seeke and to saue that which was lost And in 1. Iohn 2.1 If any man sinne we haue an Aduocate with the Father and he is the Propitiation for our sinnes c. Vse The Lord offereth Christ to all and the Gospel preacheth Christ vnto all if any man therefore receiue not benefit by Christ his condemnation is of himselfe For howsoeuer no man hath free will to beleeue if he list yet in that he doth wilfully reiect Gods offer of mercy therfore he iustly deserueth damnation Haue forgotten Hence obserue that Doctrine Gracelesse persons are very forgetfull of Gods blessings yea euen of redemption it selfe Thus it is said of the gracelesse Israelites in Psal 106.7 Our Fathers vnderstood not thy wonders in Aegipt they remembred not the multitude of thy mercies but prouoked him at the sea euen at the red sea And in the 21. verse of the same Psalme They forgat God their Sauiour which had done great things in Aegipt c. The reason of which forgetfulnesse is because the memorie of gracelesse persons is vnsanctified Our memories naturally being polluted as well as our iudgements or affections Secondly because gracelesse persons they know not the benefit of redemption they feele not the sweetnesse of it and therefore no maruell if they be forgetfull or vnmindfull of it Vse This sheweth how vnworthy gracelesse persons are of Gods benefits And secondly let all that feare God beware of this sinne yea let vs remember night and day this benefit of redemption as being the greatest benefit of all other Wherefore Now the Apostle comes to a third argument whereby he laboureth to inforce the former exhortation and it is as though he should say My Christian brethren labour to haue your hearts furnished with the eight fore-named graces for if you be so happy as to attaine vnto them then behold you shall make your calling and election sure yea you shall stand and neuer totally nor finally fall Wherefore Before we come particularly to the doctrines of this text we will premise something in generall concerning vocation and election Vocation is two fold viz. vneffectuall and only outward or effectuall and inward Concerning vneffectuall calling we reade Pro. 1.24 Because I haue called and ye haue refused I haue stretched out my hand and no man regarded c. and Isay 65.1.2 I said Behold me behold me vnto a nation that was not called by my name I haue spread out my hands all the day vnto a rebellious people And Mat. 22.14 Many are called but few are chosen Now by this outward vneffectuall calling we are to vnderstand all the outward meanes of saluation as preaching of the word outward and temporall benefits crosses afflictions tribulations for by all these meanes God doth call and cry aloud to all men to repent Neuer is the word preached the conscience pricked benefits bestowed and afflictions brought but the Lord cryeth by these meanes Repent repent Thus the Lord hath called to England and to this sinfull citty of London for many yeeres together who amongst vs can truely say but he hath beene called vpon either by the word or by his conscience or by benefits or by crosses But we wretches that we are haue turned the deafe eare to God we haue beene like the adder that stoppeth her eare which refuseth to heare the voice of the charmer charme he neuer so sweetly How iustly might God forsake vs and cease calling vnto vs How iustly might he say vnto vs as he saith vnto the Iewes Prou. 1.24.26 Because I haue called and ye refused I will also laugh at your calamities and mock when your feare commeth Effectuall and inward calling goeth a
step beyond this vneffectuall and outward for in the effectuall calling God doth not only afford the bare meanes of vocation but also he addeth power to the meanes and grace to them which are called vnto to hearken and to obey the call The effectuall calling is like the calling of Lazarus out of the graue Iohn 11.41.42 Lazarus come forth for there was not only a bare call but also a quickening power to make the call effectuall The efficient cause of this effectuall calling is God himselfe it is he which calleth vs out of darkenesse into his marueilous light the first of Peter 2.9 And indeede who is it that can make a dead man heare but God alone The instrumentall cause indeede is the word of God as appeareth 2. Thessalonians 2.14 Whereunto he called you by our Gospell to obtaine the glory of our Lord Iesus Christ And yet let vs not limit the holy One howbeit therfore God doth most ordinarily call effectually by the preaching of the word yet we acknowledge he is able to call and that effectually by other meanes yea euen without meanes if it please him The priuiledges of this calling are diuers for first hereby we are translated out of the kingdome of Satan into the kingdome of Christ Col. 1.13 a greater dignity then if we were taken from the dung-hill to be fauourites in the kings court Secondly hereby we are called to be Saints 1. Cor. 1.2 whereas before our called estate we were no better then Diuels incarnate in our selues Thirdly hereby we are called to be sonnes and daughters of God almighty 1. Iohn 3.1.2 which is ten thousand times a greater honour then to be called the sonnes and daughters of Princes Fourthly hereby we are called to be heires yea to be coheires with Christ of the kingdome of heauen Rom. 8.17 Vse Let vs learne therefore to esteeme the calling of a Christian to be an high calling Phil. 3.14 Let vs not disgrace it by scandall but rather endeuour to walke worthy of it yea let vs be thankefull for it if we be partakers of it and acknowledge that it is one of the greatest fauours that euer God shewed vs. Art thou effectually called thou needst not enuy the wicked in their greatest prosperitie thine estate is farre more excellent then theirs And election It is the eternall and vnchangeable decree of God whereby of his free grace and mercy he hath made choice of some rather then of others to bestow vpon them eternall life and happinesse and that for the gloty of his free grace That election was from all eternity it is euident out of Ephes 1.4 He hath chosen vs in him before the foundation of the world And that it is vnchangeable it is as euident Rom. 11.2 God hath not cast away his people whom he foreknew And Mal. 3.6 I am thy Lord I change not c. Againe that election was of Gods free grace and not of mens merits foreseene the Apostle declareth manifestly in Rom. 11.5.6 where he tearmeth election the election of grace shewing withall that if it be of grace it is not of workes c. Lastly that election was made to the glory of Gods free grace it is also manifest Eph. 1.5 Hauing predestinated vs vnto the adoption of children by Iesus Christ to himselfe according to the good pleasure of his will to the prayse and glory of his grace Thus we see the proofes of the definition Vse Let it teach vs first to deny our selues and our owne righteousnesse Our saluation is not of workes but of grace Secondly let it teach vs to aduance Gods free grace in that he should make choice of vs and passe by others of our owne flesh Thirdly let it stay vs and comfort vs in that our election is vnchangeable To make your calling and election sure Whence obserue we Doctrine That it is the part and duty of euery Christian to be well perswaded and assured of the truth of his calling and election of his calling so saith the Apostle 2 Corinth 13.5 Examine your selues whether you be in the faith proue your owne selues Know you not that Iesus Christ is in you except ye be reprobates Effectuall calling is absolutely necessary to saluation for vnlesse a man be borne againe he cannot see the kingdome of God Iohn 3.3 yea effectuall calling it is that which God especially respecteth for circumcision auaileth nothing nor vncircumcision but a new creature Gal. 6.15 For these reasons we ought to our power make our calling sure But some possibly will demand by what meanes a man or woman may be assured of the truth and efficacy of their calling I answer Thou maist know thy calling to be true and effectual by diuers signes and tokens First if it be a diuine calling that is if it be of God the world hath a call and the Diuell and Antichrist haue a call but the effectuall calling is from God and hath warrant from the word Secondly thy calling is effectuall if being of God thou doest yeeld vnto it It is not the bare call but the yeelding vnto the call which proueth the calling to be effectuall Thirdly If thy vocation or calling be an euocation or calling out If thou findest thy selfe called out of Sodom and Babylon that is out of the dominion of former ignorance and wickednesse this is a blessed signe of effectuall calling Fourthly If thy calling be a calling to that is if it do not only call thee out of vice but also to positiue vertue as to the practise of holinesse and righteousnesse c. Fiftly If thy calling be a continued calling If thou finde that the same voice of God which called thee and changed thee at the first doth still call vpon thee in euery ordinance and doth more and more goe on to change thee from one degree of grace to another Sixtly and lastly If thy calling make thee fruitfull in good workes as it did Zaccheus Luke 19.8 The calling which procureth leaues but no fruit is not effectuall I dare boldly say By these signes thou maist in some measure discerne whether thy calling be effectuall or no take some paines in examining of thy selfe in priuate and be not partiall in thine examination Againe as euery Christian ought to labour to be perswaded of the truth of his calling so in like manner he ought to be perswaded of his election What man is there if he heare by a flying report that great matters are befallen vnto him but he will enquire by all meanes whether the report be true or not Or who is it which doth not desire to haue deedes and euidences lying by him of his earthly possessions Shall we be thus carefull to make our houses and lands sure and shall we not be much more carefull to make our election and eternall estate sure Yes by all meanes And the assurance of election is necessarie in two respects First in respect of God Secondly in respect of our selues In respect of
Philip. 2.12 so that our endeuours are required in this businesse Howbeit it is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 We must worke but we stand not mainly by our owne worke but we are kept by the power of God as Peter speaketh in his first Epistle the first chapter Practise indeede is an excellent meanes to preuent the fall as we shall shew when we come to the Doctrine but it is not the maine We haue an higher cause of standing then our owne endeuours to wit the diuine power or else we should quickely fall for anie thing we are able to do by our best industrie If ye doe these things ye shall neuer fall The doctrine hence to be obserued is that Doctrine Practise of Gods word and adding grace vnto grace is an especiall meanes to preuent backe-sliding And that practise is an especiall meanes to preuent back-sliding it is manifest out of Mat. 7.24 Whosoeuer heareth these sayings of mine and doth them I will liken him to a wise man which built his house vpon a rock and the raynes descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a Rock Secondly that adding grace vnto grace is likewise a meanes to preuent back-sliding it is euident for these words in the Text If ye doe these things ye shall neuer fall haue relation to that which goeth before in the fift sixt and seuenth verses of this Chapter where we are exhorted to adde grace vnto grace which if we doe we haue bore a promise we shall neuer fall Grace is of a preseruatiue power yea it is the armour of a Christian Faith is a shield Righteousnesse is a brestplate Hope is an helmet Truth is a warlike girdle Courage is warlike bootes or leg-harnesse as they are compared Ephes 6. Now therefore to adde grace vnto grace must needs be a meanes to preuent back-sliding Vse This serues to discry vnto vs the reason that so many carnall Gospellers fall off or goe back from their former true profession it is because howsoeuer they can talke of religion and discourse of godlinesse yet they doe not practise it if they did turne their talke into practise they should stand more firmly then they doe 2. This shews the very cause why many of Gods children do fall from the first forwardnesse it is partly want of practise and partly want of adding grace vnto grace Many of the children of God for want of practise and adding grace vnto grace doe fall into those sinnes which others of Gods seruants neuer fall into being more practicall and more carefull to adde grace vnto grace Therefore as any of vs desire to preuent apostasie in our selues let vs be admonished to practise and increase in grace at the least let vs vse our best endeuors thereunto If we doe these things it rests vpon Gods fidelitie that we shall neuer fâ—ll An entrance into the euerlasting kingdome Now we are come to the fourth and last argument whereby the former exhortation concerning adding grace vnto grace is pressed and vrged Wherein first we are to obserue that Doctrine Christ hath a kingdome For here as you see is made mention of it and for the same cause is he termed a king Zech. 9.9 Behold thy king commeth vnto thee and in many other places Now the kingdome of Christ is twofold viz. the kingdome of grace and the kingdome of glory Concerning the kingdome of grace we reade Col. 1.13 where it is said That God hath deliuered vs out of the power of darkenesse and translated vs into the kingdome of his deere Sonne that is into the kingdome of grace And this kingdome of grace is exercised in the hearts of men in righteousnesse and peace and ioy in the holy Ghost Rom. 14.17 the lawes thereof being the word of God which is the word of the kingdome the subiects all the elect which are effectually called and regenerate Psal 2.6 Secondly as Christ hath a kingdome of grace so he hath a kingdome of glory according to that of the penitent theefe Luke 23.40 Lord remember me when thou commest into thy kingdome that is into thy kingdome of glory And this kingdome is not exercised as the former by the word and discipline but immediatly as seemeth to be intimated Reu. 7.17 where it is said that the Lambe doth leade vnto the liuing fountaines of waters Where by waters I take it is meant waters of comfort and by leading an immediate worke of Christ Now the subiects of this kingdome of glory are not only the Saints according to that in Reu. 14.1 I saw a Lambe standing vpon mount Sion but also the very Angels for so much the Apostle Peter doth plainly imply in his first epistle 3.22 Who is gone meaning Christ and is on the right hand of God Angells and authorities and powers being made subiect vnto him Vse Which bewrayeth the blindnesse of the Iewes despising Christ for his meanenesse not knowing indeede his greatnesse they take notice of his crosse but not of his Crowne Secondly let it teach vs to submit our selues to Christ as to our king Let vs obey him in the kingdome of grace that at the last we may liue with him in the kingdome of glory Into the euerlasting kingdome The next point hence to be obserued is that Doctrine The kingdome of Christ is not a temporary but an euerlasting kingdome It is not for a certaine time but for euer It is not for a moment but for eternity He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Luke 1.33 The Lord is the true God he is the liuing God and the euerlasting king Ier. 10.10 Thy throne ô God is for euer and euer Psal 45.6 And euery creature which is in heauen and on the earth and such as are in the sea and all that are in them heard I saying Blessing honour and glory and power be vnto him that sitteth vpon the Throne and vnto the Lamb for euer and euer Reu. 5.13 The which places do sufficiently proue the eternity of Christs kingdome or that his kingdome is an euerlasting kingdome Daniel the seuenth Chapter the thirteenth and fourteenth verses Reason And indeede we must not thinke that Christ shall lose any of his dignity or greatnesse at any time considering he is ouer all God blessed for euer Rom. 9.5 He neuer ceaseth to deserue a kingdome because his goodnesse is euerlasting and neuer groweth vnsufficient to manage a kingdome because for euer he is very God Therefore it were very iniurious for vs to thinke that his kingdome were not euerlasting Obiection But yet some may possibly obiect that in 1. Cor. 15.25 where it is said of Christ that he must reigne till he hath put all his enemies vnder his feete and in verse 28. When all things shall be subdued
and it is he that doth open it wider and wider by degrees as the greeke word also in this Text translated Ministred doth signifie Shall be supplied by degrees Thirdly let vs whilest God doth hold open this gate of mercy striue to enter in lest wilfully refusing to enter when we might we prouoke the Lord to shut vp the gate and neuer to be entreated to open againe vnto vs. Take heede of this Abundantly Or as the word signifieth in the greeke richly whence we may note that Doctrine There be degrees in this matter of entrance into the kingdome of grace Some are entred farther then others be some finde a rich entrance and abundant others â—…ot altogether so Thus the Prophets and Apostles were further entred into the treasures of knowledge then any ordinary Christian there was Thus Moses was brought into more familiaritie with God then many of his brethren in that the Lord talked with him as a man with his friend Thus Paul was led into more rauishing ioy then many others being rapt vp into the third heauen And thus at these dayes many haue made a greater progresse in Religion then others haue And what is the reason of this difference Surely the first and principall cause thereof is this viz. the mercy of God and his wisedome To one in his wisedome and mercy he giueth the degree of grace which he will not giue to another The second cause of the difference is because many are too remisse and negligent in the seeking of grace they will not take the paines that others doe in the acquiring of grace and therefore it is no marueile if like vnto trewants they come short in their learning Vse Let this teach vs to labour to get more rich entrance let vs not content our selues that we haue an entrance but let vs endeuour to grow rich in grace Let vs striue to goe further and further in Christ his kingdome We may goe farre in this kingdome euen in this life if we be carefull to vse the meanes as we ought For so That is by adding grace vnto grace you shall more and more finde entrance into Christ his kingdom for this verse hath relation to that which went before in the fift sixth and seauenth verses in this same Chapter Hence we are to note that Doctrine By the eight forenamed graces an entrance is made into the kingdome of Christ and by the growth in those graces an abundant entrance is more and more supplied Thus by knowledge we are entred into the light of Christ his kingdome and by increase in knowledge we are led into greater light Thus by Faith we are brought to the presence and fellowship of Christ and as our Faith groweth we increase in that fellowship Thus by godlinesse we are brought to the subiection and obedience which is in Christ his kingdome and the more we abound in godlinesse the further we make entrance into the kingdome Thus by loue and temperance and patience we are entred into the temper of Christs kingdome and the sweete affections that are exercised therein and the more that we increase in these blessed graces the further we enter into the kingdome Lastly by Charitie that is by workes of mercy we are brought into the practise of the kingdome and the more that we grow in these workes the further we enter into the kingdome the like may be said of vertue Vse Wouldest thou then enter and go farre in the Kingdome of Christ then labour to go farre in the eight forenamed graces content not thy selfe till thou hast these graces in thee and when thou hast them labour to growe in them And thus an entrance shall be ministred abundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Which if thou findest happy and thrice happy art thou Wherefore Now we come to the third generall part of the Chapter wherein the Apostle declareth the reasons which moued him to write from the beginning of this twelfth verse vnto the end of the fifteenth and secondly the reasons which should moue the Church to heare him and to hearken vnto him from the beginning of the sixteenth verse vnto the end of the Chapter The reasons which moue him to write are first that he might excuse himselfe from negligence which is a foule fault in a Minister verse 12. Secondly from the fitnesse of the practise verse 13. Thirdly from the consideration of the shortnesse of his owne life verse 14. Fourthly from the consideration of the vtility of his writings in after times verse 15. Wherefore In this twelfth verse two points first the pleading of a cause secondly the remouing of an obiection Wherefore I will not be negligent or as the word in the originall is I will not be carelesse The first point hence to be obserued is that Doctrine It is a great fault in a Minister to be carelesse and negligent Else the Apostle would not thus excuse himselfe from that imputation And for the further euidencing of the truth of this point I referre the Reader to the 34. of Ezechiel 2.3.4.5.6 where it is said Woe vnto the Shepheards of Israel that feede themselues should not the Shepheards feede the flockes Ye feed vpon the fat and ye clothe you with the wooll Ye kill them that are fed but ye feed not the flocke The diseased haue ye not strengthened neither haue ye healed that which was sicke neither haue ye bound vp that which was broken neither haue ye brought againe that which was driuen away neither haue yee sought out that which was lost And againe in the sixt verse My sheep wandered thorough all the mountaines and vpon euerie high hill yea my flock was scattered vpon all the face of the earth and none did search or seek after them In all which the holy Ghost doth seuerely taxe carelesse negligent ministers The like we reade Esay 56.10 where the Lord taxeth the dumbe dogges for their sleeping and delighting in sleep that is for their remisnesse and negligence in their calling Reason And certainly it must needes be a great sinne in a Minister to be carelesse and negligent because his imployment concerneth the very soules of men It is a sin in a shepheard not to looke carefully to his sheepe because the life of the creature is in his hand but it is a greater sinne for a Minister not to looke carefully to his flocke because the soules of his people are in his hand Vse Which may serue iustly to reprooue all carelesse and negligent Ministers which looke narrowly to the fleece but starue the flocke So they may haue the pay they care not what becomes of the soules let them sinke or swimme so that they may haue their skinnes all is well These are worse then the King of Sodome Genesis 14.21 For he said vnto Abraham Giue me the soules and take thou the goods to thy selfe but these say to the diuell Giue me the goods take thou
likely to come vpon thee sodaine destruction 1. Thess 5.3 Secondly this may serue to teproue such as immoderately do seeke after wealth being as vnsatiable in seeking riches as if they esteemed themselues and their children to be immortall or as though they were to prouide for an earthly eternity O vaine man thou art busying thy selfe to lay vp for many yeares whereas it may be this night following thy soule may be required of thee and then whose shall these riches be which thou hast gathered together with the losse of thy saluation If thou shalt say I shall leaue my riches to my children I answer But God may possibly cut off thy children also as sodainely as thy selfe Or say that thy children shall liue long to enioy thy riches yet what ioy will it be vnto thee to thinke when thou art in hell I haue left rich children vpon the earth and for prouiding for them superfluities I haue brought vpon my selfe this eternall torment Vse 2. Secondly as this doctrine serueth for reproofe so it serueth for instruction For first it should teach vs not to deferre our repentance but whilest it is called to day we ought to turne from the power of Satan to God and that with sound humiliation But thou wilt say I can do this soone enough when I am old But consider with thy selfe Art thou sure to liue vntill thou beest old hast thou a lease of thy life Or suppose thou couldst be assured that thou shouldst liue vntill thou be old yet how knowest thou that God at that time will giue thee repentance Vse 3. Thirdly this doctrine may be matter of consolation First vnto such as endure banishment imprisonment pouerty sickenesse or any other affliction They must thinke that their afflictions cannot be long because their liues are but short They shall not need desperately to make away themselues before the time God will take them away soone enough by one occasion or by another Secondly it may be matter of comfort vnto all such as beleeue for now is their saluation nearer then when they beleeued Thou art here this yeare thou mayest be aduaunced into heauen before the next Thou art here this weeke thou mayest be with Christ before the next Yea thou art here to day thou mayest be in blisse before to morrow Knowing that shortly c. As though he should say Seeing I know that I shall not remaine long therefore I write vnto you this Epistle endeuouring while I am with you to doe the best good that I can and the rather because I shall not long continue The doctrine hence is this namely that Doctrine The consideration of shortnesse of life ought to be an especiall spurre or motiue to prouoke all Christians as well people as Ministers to double diligence in well doing Thus Salomon writ the booke of Ecclesiastes in his old age Thus Paul writ diuers of his epistles when he was aged Thus Christ himselfe exercised his ministerie wrought miracles and did all his great wonders in the three last yeares of his life Why were these so diligent at the last but because they considered they were not long to continue As Christ also himselfe doth acknowledg Iohn 9.4 I must worke the workes of him that hath sent me while it is day the night cometh wherein no man can worke Reason And there is great reason that men should bestirre themselues especially towards their latter end for they must either then worke or neuer they must either then doe good or else hereafter it will be too late according to that in Iohn 12.35 Walke while ye haue light lest the darkenesse come vpon you Vse This serues to reproue them which purpose to liue idly when they are growne old not considering that approaching of death should be a motiue to greater diligence in doing good Secondly let this serue to stirre vs vp both Ministers and people to be more diligent in our places to glorify God Let vs thinke we haue none of vs all to abide here long and when we shall be gone we shall not haue liberty to returne to dispatch any thing which we haue left vnperfected Therefore since with Peter we must shortly lay downe this Tabernacle let vs stirre vp our selues to more diligence in well doing Thou which art a Minister dost thou thinke that thou shalt not liue long Be the more diligent in preaching and writing Thou which art an Officer dost thou thinke or know that thou shalt not long continue in thy office Be the more carefull to doe good in it that little time thou shalt continue Thou which art a priuate Christian art thou perswaded that death approcheth Therefore worke out thy saluation with feare and trembling glorifie God what possibly thou canst and whilest thou hast yet oportunity doe as much good as thou canst especially to the houshold of Faith I know How did Peter know that he was not long to continue Not by the course of nature feeling himselfe to decay but by expresse speech from Christs owne mouth in Iohn 21.18 But when thou shalt be old thou shalt stretch forth thy hands and another shall gyrd thee and in verse 1. This spake he signifying by what death he should glorifie God Now obserue here Christ told Peter before hand that in his old age he should suffer a violent death and Peter gaue such vndoubted credit to the words of Christ that he saith I know that I shall shortly lay downe this Tabernacle as our Lord Iesus Christ hath shewed to me I know The doctrine is this viz. That Doctrine euery man both Ministers and people ought to be infallibly perswaded of the truth and veritie of Gods word If Christ saith it we may and ought to say by Faith We know it to be true Thus it was with Martha Iohn 11.24 I know he shall rise againe at the last day Now how did Martha know that her brother should rise againe but by the word and Spirit of God The like we see in the whole Church 2. Cor. 5.1 We know that if this Tabernacle be dissolued c. Now how did the Church know this future glory but by the word The like we see in Peter elsewhere as in the third chapter of this second epistle the third verse Knowing this first that there shall come in the last daies scoffers Now how did Peter know this but by the word and Spirit Many other examples might be alledged but these may suffice sor the proofe of the point Reason And indeede we haue great reason to be infallibly perswaded of the truth and veritie of Gods word First because God is not as man that he should lie he is truth it selfe he cannot lie Therefore what he speaketh it is infallibly true Secondly because the word hath beene proued to be an vndoubted truth from generation to generation it was neuer found contrary and therefore we haue no reason to call the truth of it into
neuer well pleased with sinne but he will visite our transgressions with a rod. He is not so mercifull but he will still appeare to be iust But let vs assure our selues of this that though the Lord be displeased at our infirmities yet vpon our Repentance and Faith in Christ he is graciously well pleased with our persons Vse Let this teach vs to be thankefull for the inualuable gift of Christ our excellent peace-maker had it not beene for him the wrath of God had remained vpon vs for euer and euer Secondly Let it be matter of comfort to all them which mourne in Zion It may be thou feelest nothing but wrath but be of good comfort if thou beest a new creature all thy sinnes are washed away in the blood of Christ and thou art fully reconciled to God and God is well pleased with thee Thirdly let this teach vs to labour to get Faith whereby we may apply this reconciliation wrought by Christ vnto our selues that we may be assured in our owne consciences that God is well pleased with vs. I marueile how any can eate or drinke or lie downe in their beds with any peace without this assurance In whom I am well pleased Before we passe from this verse it shall not be altogether impertinent to cleare one scruple which may arise viz. why the Apostle doth not relate the whole speech which came from heauen but doth cut it off as it were in the middest for the speech compleately related is this This is my beloued Sonne in whom I am well pleased heare ye him Mat. 17.5 now why doth the Apostle leaue out this clause Heare ye him Which may seeme to be as necessary as the former part of the speech for is it not as necessary that we should heare Christ as our great Prophet as know him to be the beloued Sonne of God or Know that God is well pleased with him Surely yes I answere The Apostle doth leaue out this clause Heare ye him for diuers reasons First because the former part of the speech doth imply the latter as a necessary consequence though it be not expressed For if Christ be the beloued Sonne of God then certainly we ought to heare him according to that in Math. 21.37 They will reuerence my Sonne that is they will surely heare him and giue entertainment vnto him Secondly the Apostle may leaue out this speech Heare ye him because he knew it was sufficiently expressed in other places of Scripture as in Mat. 17.5 Mark 9.7 Luke 9.35 But the point hence to be gathered is this namely that Doctrine The Scriptures haue a necessary dependence one vpon another and one place expounds another This is manifest out of the Text for these words Heare ye him being wanting in the Text are supplied out of the Euangelists namely out of the forenamed places Mat. 17.5 Mar. 9.7 Luke 9.35 The like we reade in Math. 26.51 where the name of him which drew his sword and smote the seruant of the high Priest and cut off his eare is not expressed no nor yet the name of him which was smitten But that which is wanting in Matthew is supplied in Iohn 18.10 where both the name of the smiter is expressed Symon Peter and the name of the person smitten to wit Malchus In like manner whereas it is said more obscurely that the disciples had indignation saying To what purpose is this waste as though many disciples had murmured against the powring of the sweete ointment vpon the head of Christ Math. 26.8 The same is made more manifest Iohn 12.4 where it is said that one of the Disciples said to wit Iudas Iscariot Symons sonne Why was not this ointment sold c. Lastly whereas it is more obscurely said Math. 27.44 that the theeues which were crucified with Christ did vpbraid him as though both the malefactors had railed vpon Christ The same is made more manifest in Luke 23.34 where it is said that one of the malefactors which were hanged rayled on him Quest Here it may be demanded wherefore the Spirit of God doth not fully expresse himselfe in euery Text but leaues some thing vncleared in this or that place by some other text else-where in Scripture to be cleared and expounded Answ First in honour of the worde it selfe that it might not be despised for the plainenesse Secondly in the singular wisedome of God who will by this meanes giue occasion to his children to search the Scriptures and to acquaint themselues with the whole word of God We heard Whence we may note that Doctrine Gods voice is an audible voice The Lord spoke from heauen and his voice was heard and vnderstood as appeareth in this Text and the like We reade in Isay 30.30 The Lord shall cause his glorious voice to be heard and in Psal 68.33 He sendeth forth his voice and that a mightie voice and in Marke 15.34 At the ninth houre Iesus cried with a loude voice Eloi eloi lama sabachthani and in 37. verse of the same Chapter Iesus cried with aloude voice and gaue vp the Ghost The voice of God is so mighty as that the insensible creatures are sensible of it Hebr. 12.26 Whose voice then shooke the earth but now he hath promised saying Yet onee more I shake not the earth onely but also so heauen Yea the dead shall heare the voice of the Sonne of God in their very graues at the last daie Iohn 5.25 Vse The audiblenesse of Gods voice may serue to conuince vs of his mighty power a strong voice argueth the strength of the speaker and so the mightinesse of Gods voice doth argue the mightinesse of his power Secondly it may teach vs Ministers which speake in Gods stead not to fauour our selues too much but to straine our selues that we may be heard of the people and to extend our voices if it be necessary to make them audible And this the Lord requireth Esay 58.1 Crie aloude spare not lift vp thy voice like a trumpet c. Thirdly it may teach people to do what in them lies to eleuate the voice of their Minister They must pray for him that God would open vnto him the doore of vtterance Ephesians 6.19 Secondly they must not daunt his spirit by discouragements but rather put life into him by their encouragements Iosua 1.18 where the people say vnto Iosua Only be strong and of a good courage Thirdly they must beware of rebellion against Gods word and disobedience for rebellion and disobedience are an especiall cause that the tongue of the Prophet doth cleaue to the roofe of his mouth Ezechiel 3.18 Fourthly it must teach vs to be thankefull in that the voice of God I meane the voice of the Ministrie is so audible amongst vs in that we haue so many sonnes of thunders to sound the word in our eares Christ pronounceth the eares of his Disciples blessed in that they heard Matth. 13.16 and so certainly they were hauing grace
but a little light at the first yet it brings great ioy both to man and beast so effectuall illumination though it be weake as the first yet being in truth it bringeth ioy to the Angels for the very Angels reioyce of the conuersion of a sinner Luke 15. It bringeth ioy to the friends of a conuert for what true friend is there but he reioyceth to see his friend conuerted It bringeth ioy to God himselfe for the father of the prodigall reioyceth to see the returne of his prodigall and gracelesse sonne It bringeth ioy to the Church of God for what true member is there but he reioyceth to see the body of Christ to be more and more perfected Lastly it bringeth comfort or at the least matter of comfort to the party himselfe which is enlightened Doth not a man reioyce to see the light shine in at the window after a darke and dismall night how much more hath he cause to reioyce in that he himselfe who was darknesse is now made light in the Lord Thirdly as the dawning though it be but a small light at the first yet it groweth greater and greater vntill the perfect day So it is with true illumination It is a growing light Prou. 4.18 But the path of the iust is as a shining light which shineth more and more till the perfect day Fourthly as the dawning is procured by the light of the Sunne euen so true illumination floweth from Christ as from the Sunne of Righteousnesse The day-spring which visiteth vs is from on high that is from Christ Lu. 1.78 And God which caused light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ 2. Cor. 4.6 Thus we see in some measure the reasons why true illumination is compared to the dawning Againe we are to note further that as it is here compared to the dawning so it is likewise to the morning Starre and that for these reasons first because as the morning Starre is a beautifull creature so is grace much more glorious Secondly as the morning Starre is the fore-runner of the Sunne or of a greater light then it selfe so grace is the fore-runner of glory Thirdly as the morning Starre vanisheth when the Sunne appeareth so faith which is one of the first graces it vanisheth away when Christ shall appeare and when we shall receiue that which we beleeued or hoped for Quest May not the reprobate haue this dawning and day starre arise in their hearts Answer No verily For though they haue some kinde of enlightening yet they cannot attaine effectuall illumination their enlightning is as the light of some vapour or exhalation streaming in the aire which sometimes causeth men to thinke that it is breake of the day when it is not or it is like vnto a blazing starre which seemeth to be a starre when it is nothing lesse And there is a manifest difference betwixt the light of the elect and the light of the reprobate 1. Because the light of the elect is an effectuall light the light of the reprobate vneffectuall 1. Thessalonians 2.13 2. Because the light of the elect is a growing light the light of the reprobate not so 2. Tim. 3.13 3. Because the light of the elect is a transforming light making them better but the light of the reprobate neither transformeth nor maketh better Romans 1.32 verse Vntill the day dawne Whence obserue Doctrine How long we ought to giue heed to the word of God to wit vntill we receiue benefit by the same yea vntill we be effectually enlightned thereby vntill the day dawne in our hearts and the day Starre of Christs spirit arise in vs. And it is necessary that we should continue in diligence in this kinde vnto this time I meane vntill we receiue profit for otherwise our labour would proue to be in vaine If a man knocke at a doore vnlesse he haue patience to stay vntill some come to the doore to giue him an answer his knocking is in vaine Or if a Scholler come to this or that Schoole if he be not content to remayne in the Schoole vntill such time as he may be taught and perfected his coming to the Schoole is in vaine euen so if any shall come for a time to heare Gods word and will not be content to waite vntill it shall please God to worke effectually vpon them their coming is meerely vaine Obiection But some possibly will say I haue beene an hearer of the word these many yeares and yet I cannot see that euer I receiued any benefit by my hearing to what end should I heare any longer Answ Yes there is reason thou shouldest be constant in hearing for thou knowest not at what houre thou shalt be called into the Vine-yard whether at the ninth houre or at the eleuenth Obiection If any shall obiect further and say Are we bound therefore onely to heare Gods word vntill we be effectually wrought vpon and may we then lawfully cast it off Not so but the Spirit of God laboureth especially to strengthen vs to hold out till we be effectually wrought vpon because we are in the greatest danger to cast off the word in our carnall estate when we finde no relish in it For a Christian that is effectually wrought vpon indeede we need not almost bid him giue diligence to the word for he hungereth and thirsteth after it as after his appointed food The like place we haue 1. Timothie 4.11 Till I come giue attendance to reading c. it is not meant he should cast it off then Obiection But suppose a man heare the word all his lifetime or at the least a great part of his life and still the day dawne not in his heart Is he bound still to attend Answ Yes verily he is bound to reade in the word of God all the dayes of his life that he may learne to feare the Lord Deut. 17.19 Vse This serues iustly to reproue the peeuishnesse of many which if they receiue not benefit by the word at the first or second or third hearing they will presently cast off all and heare no longer These are like vnto him in 2. Kings 6.33 which cried This euill is of the Lord what should I waite for the Lord any longer O wicked persons how long hath the Lord waited your leisure how long hath he expected your repentance and you repented not And are you not content to stay his leisure for mercy and for your owne good Of priuate interpretation By priuate interpretation we are to vnderstand such interpretation as any by their naturall wit or naturall gifts shall giue vpon the Scriptures without the helpe of the Spirit of God The point hence to be noted is that Doctrine None is able to interpret Scriptures by their owne naturall vnderstanding or naturall helpes without the Spirit of God For the proofe of this