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
which we hold What is the reason that many go away Euen because they know not the grounds of that truth which they hold 2. Let vs follow the truth in loue a man is not easily remoued from that which he loues and so if we could loue the truth and be inflamed with it certainely we should not be easily turned from it 3. We must obserue those which are giuen to sects and schismes which seeke to vnsettle men in their faith and we must auoide them Let vs neuer thinke to be setled in Religion so long as we giue entertainment to schismaticall persons 4. We must pray vnto God to settle and establish vs. It is his worke to make a stable soule according to that in 1. Pet. 5.10 But the God of all grace who hath called vs into his eternall glorie by Christ Iesus after that yee haue suffered a while make you perfect stablish strengthen settle you In the present truth Marke here the Apostle doth not say In the present truths as speaking of many but In the present truth as speaking of one Whence we may gather that Doctrine There is but one truth howsoeuer there may be many opinions concerning that truth Hence it is that the Apostle Paul saith Ephes 4.5 There is one faith which is meant as well of the Doctrine or ground of faith as of the habit or worke of it and the reason of this point is because there is but one God who is the author of it Vse Which may teach vs to bewaile the multiplicitie of opinions in the world some sauouring of Poperie some of Anabaptisme some of Arminianisme some of Brownisme some of Mahometisme some of Iewisme some of Paganisme some of Atheisme and the like and yet there is but one truth But let none be discoraged for all this let vs remember what Christ told vs before-hand It cannot be auoided but that offences will come c. In the present truth Or as it is in the originall in the truth that now is Whence obserue this doctrine viz. That as there is but one truth so Doctrine That is that one truth which was preached and professed by the holy Apostles in the Primitiue Church Hence it is that it is said in Galat. 18. Though we or an Angel from heauen preach any other gospel vnto you then that which we haue preached vnto you let him be accursed Reason The Primitiue truth was preached by immediate reuelation and it was confirmed by miracles which neuer any truth was since Therefore that truth is the only truth Vse Which serueth to discouer the vnsoundnesse of Poperie for the inuentions of Poperie were no part of that truth which was established in the Primitiue Church but rather contrary to that ancient truth The Papists complaine of our nouilisme or new-fanglenesse in Religion but we may a great deale more iustly complaine of their new-fanglenesse in Religion for we hold to the ancient truth taught and professed in the Apostles times whereas they are remoued to another gospell and haue coyned new articles of Faith which were not part of the ancient grounded truth taught by the Apostles Though ye know Whence we may note that Doctrine it is lawfull for a Minister to teach or to write as well those things which are vulgar and well knowne as those things which are rare or lesse knowne Thus we reade in 1. Iohn 2.21 I write these things not because ye know not the truth but because ye know it And Phil. 3.1 It grieueth me not to write the same things vnto you but for you it is safe Reason We are not so sharpe witted in heauenly things but we haue neede of much inculcation to cause vs to vnderstand neither are we so forward to practise but we neede to be excited thereunto againe and againe Vse Which serueth iustly to taxe all such Ministers as think that they neuer preach or write well vnlesse they inuent and broach some new-fangle conceit of their owne idle inuention as though knowne truth were growne too stale for their mouthes to vtter But let such know that better schollers then themselues I meane the holy Apostles did not scorne to preach and to write and to inculcate knowne truth Secondly it serueth to reproue multitudes of people which hauing itching eares loathe the knowne truth and Athenian-like desire after nouelties But let such know that they had more neede to haue that which they know to be beate vpon their consciences that they may beleeue and practise it then to lust after nouelties Thirdly this may serue to iustifie the practise of such faithfull Ministers which inculcate and beate vpon knowne truth choosing rather to profit then to please But to leaue this verse and to come to the next which is the second argument and is taken from the equity of the practise A meete thing or as it is in the Greeke A iust thing Whence obserue we this doctrine viz. that Doctrine The preaching of Gods word is not an vniust but a iust practise And that first in respect of God Secondly in respect of the Church of God Thirdly in respect of the word it selfe In respect of God First because God requires it as a duty of Ministers to preach the word Acts 10.42 And he commanded vs to preach vnto the people and to testifie c. Now whatsoeuer God requireth as a dutie must needes be iust Secondly the preaching of Gods word maketh for Gods glory and therefore is termed the Gospell of the glory of the blessed God for so the words are in the originall in 1. Tim. 1.11 Now whatsoeuer tendeth to Gods glory immediately must needes be iust and meete If any shall demand how the preaching of the word doth tend to Gods glory I answere first because it maketh his excellency knowne Secondly because it sets forth his prayse Thirdly because it subiecteth the world vnto him in all which God is greatly glorified Secondly to preach Gods word is a iust thing in respect of the Church for it is the meanes of her conuersion Nineuie repented at the preaching of Ionas Math. 12.41 Secondly it is a meanes of her daily repast or nourishment The lips of the righteous feede many Pro. 10.21 Thirdly it is the meanes of her saluation for it pleaseth God by the foolishnesse of preaching to saue them which beleeue 1. Cor. 1.21 Now how iust and meete a thing is it that the Church of God should enioy that meanes which is of such excellent vse vnto her iudge ye Thirdly the preaching of the word is a iust practise in respect of it selfe For why Euery word of God is pure Pro. 30.5 It is as siluer tried in a furnace of earth purified seauen times Psal 12.6 It is good Heb. 6.5 It is holy and iust and good Rom. 7.12 It is spirituall Rom. 7.14 And it endureth for euer 1. Pe. 1.25 Now it is a most iust thing that that which is pure and
was such maiestie in his workes especially in his myracles as that it did amaze and astonish the spectators according to that in Luke 8.56 And the parents were astonished It is meant of Iairus and his wife that they were amazed when they saw their daughter raysed from death to life Thirdly there was such Maiestie in his gesture and countenance as that when he spake vnto the multitude which came with swords and staues to take him and said vnto them Whom seeke ye I am he they fell backward Iohn 18.6 Fourthly in his transfiguration there was that Maiestie in his countenance as that his face did shine as the Sunne Math 17.2 Question If any shall demand whence this Maiestie in Christ came Answ I answere It flowed from the diuine nature which was in him For euen as the soule within is the cause of beauty and grace in the countenance in men euen so the diuine nature was the cause of Maiestie in Christ Vse Let this teach vs to admire Christ for if he was maiesticall in his humbled estate how great is his Maiesty now in his exalted estate Yea let it teach vs to long for the appearing of Christ and to desire to be with Christ that we may behold his glory which the Father hath giuen him Iohn 17.24 And secondly let it arme vs against the scandall of the crosse For what though Christ for our wretched sinnes was humbled or rather humbled himselfe to the base death of the crosse yet there was that Maiestie in him which was more of value to credit him then there was indignitie in the crosse to debase him We were eye-witnesses Or as it is in the originall We were made beholders of his Maiestie Hence obserue that as there was Maiestie in Christ Doctrine so it was in some measure visible the beames of Christs splendor were not alwaies obscured by the veile of his flesh but they did sometime shine forth and appeare For the proofe of this point I referre you to that in Iohn 1.14 And the word was made flesh and dwelt amongst vs and we beheld his glory the glory as of the only begotten of the Father full of grace and truth And that in 1. Iohn 1.2 The life was manifested and we haue seene it And vnto these may be added that in 1. Tim. 3.16 God was manifest in the flesh Quest But vnto whom was Christs Maiestie thus manifest or visible Answ Surely not to all for He was in the world and the world was made by him and the world knew him not Iohn 1.10 Yea some were so blinde as that they were ready to say What is thy beloued more then another beloued Cant. 5.9 And Herod when he saw Christ he despised him or set him at nought Luke 23.11 Yea the Princes of this world knew him not 1. Cor. 2. But the Maiestie of Christ it was especially manifest vnto such as were effectually inlightened according to that in Iohn 10.14 I am the good shepheard and know my sheepe and am knowne of mine Note I doe not deny but that this Maiestie of Christ was visible also to the diuels I know thee who thou art Mark 1.24 and also vnto wicked men so farre as to amaze them with a suddaine glimpse as it is said of the prophane multitude Marke 1.26 That they were all amazed in so much that they questioned among themselues saying What thing is this what new doctrine is this for with authoritie commandeth he euen the vncleane spirits and they doe obey him But it was effectually visible to none but to Gods elect Vse The vse of this point may be to conuince the world of palpable blindnesse in that they could not behold the Sunne when it shined Christ was the Sunne of righteousnes and his glory was visible and how many were there notwithstanding that knew not his presence Secondly it must serue to confirme our Faith concerning Christs diuine nature that truth which we beleeue concerning the godhead of the Lord Iesus it was visible and apparent in the times wherein he liued yea it was visible in some measure to his very enemies and much more to the Church of God Thirdly it must teach vs to desire that our eyes may be annointed with eie-salue that we may still behold the Maiestie of Christ in his word in his workes The Maiesty of Christ is still visible especially to the eye of Faith as Peter and they that were with him in the mount beheld Christs glory with corporall eyes so euery beleeuer may at these daies see Iesus crowned with glorie and honour by the eye of Faith Heb 2.9 Fourthly this argues that the Maiestie of Christ is much more visible now especially in heauen For if the Sunne shine bright at some times in a cloudy day how much more when these cloudes are despelled Eye-witnesses Whence we may note that Doctrine The Apostles had thorough knowledge of the truth of those things which they did write and preach They were eye-witnesses and eare-witnesses This is that which Iohn saith in his first Epistle and first Chapter and third verse That which we haue seene and heard declare we vnto you And in the first verse of the same Chapter That which was from the beginning which we haue heard which we haue seene with our eyes which we haue looked vpon and our hands haue handled of the word of life declare we vnto you Hence it is that Luke tearmeth the Apostles eye-witnesses also in his first Chapter and second verse Obiection If any shall obiect that to be an eye-witnesse or an eare-witnesse is not sufficient to proue the certainty of a thing because the senses may be deluded Saul thought he saw Samuel risen from the dead and that hee heard him speaking to him when he was meerely deluded Answer Truth it is that the senses indeede may be deluded but it was not so with the Apostles for they did not only see with their eyes and heare with their eares but they had withall the testimony of Gods spirit to assure them that their senses were not deceiued and they had the gift of Faith whereby they had power to see more deeply into things then that they could be deceiued Vse Let this therefore teach vs to be assured of the truth of the Gospell it is deliuered not by heare-say but by them which were both eye-witnesses and eare-witnesses of the same The Gospell is no deuised fable but a known demonstratiue manifest truth Vse Let this also teach vs that are Ministers of Gods word to be well assured of the truth of that which we deliuer for doctrine to the Church of God For though we cannot say with the Apostles that we were eye-witnesses or eare-witnesses of the Gospell it selfe yet let vs alwaies be able to say we are assured that that which we doe teach it is firmly and truely grounded vpon the canonicall Scriptures yea it is to be
will honour them that honour him 153 3 What honour and glory Christ receiued in his transfiguration 155 4 That God hath his time to put honour vpon his children 156 5 Rather then Gods children shall want honour God will giue them honour by extraordinarie meanes 157 6 God dwelleth in the midst of such glory as becometh his greatnesse 158 7 How Christ is the Sonne of God by what kinde of sonneship 159 8 Christ is beloued of God after an especiall maner 160 9 That God the Father was euer wel pleased with Christ 162 10 God is wel-pleased with his Church in Christ 163 11 That one place of Scripture expounds another 165 VERSE 18. 1 That Gods voice is an audible voice 166 2 That it is an especiall priuilege to be conuersant with Christ 168 3 Euery place is holy during the time of Gods holy ordinances 171 4 The Gospel of Christ is an infallible truth 172 VERSE 19. 1 We ought to prize the sentences of Scripture aboue all other speeches or Sentences 173 2 It is the duty of all Christians to giue diligent heede to the word of God 175 3 It is a commendable thing to take heed to the word of God 176 3 That it is the duty of Ministers to encourage people in their practise of hearing Gods word by commending them 177 4 That the word is a light 179 5 The heart of the vnregenerate is a darke place 182 6 Why illumination or the gift of Christ is compared to the dawning 184 7 Why it is compared to the morning Starre 185 8 Differences betweene light in the elect and light in the reprobate 186 9 How long we ought to giue heed to Gods word 186 VERSE 20. 1 That none can interpret Scriptures without the helpe of Gods Spirit 188 2 None should be ignorant that the Scripture is not of priuate interpretation 191 VERSE 21. 1 The Scriptures are not the inuention of man 193 2 The Prophets and Apostles were men not Gods 194 3 That they were men of God 195 4 That they were holy men 196 5 That the canonicall Scriptures were giuen by inspiration 197 6 That the holy Ghost did strongly reigne in the Prophets and Apostles 199 AN EXPOSITION AND CERTAINE COLLATIONS VPON THE FIRST CHAPTER OF THE SECOND EPISTLE OF PETER 2. PET. 1.1 THis Epistle as the former is intended to the scattered Christians and it consists of two parts to wit the Preface and the body of the Epistle The Preface consists of three parts first of a subscription in these words Symon Peter a seruant and an Apostle of Iesus Christ the second an inscription in these words To them which haue obtained like precious faith with vs the third is a salutation in these words Grace and peace be multiplied c. Symon Peter Obserue here the first thing which the Apostle doth in this worke he sets or subscribes his name And Doctrine It is an honest commendable practise in such as write Bookes for the vse of Gods Church to do the same and that for these reasons first to shew that they are readie to iustifie their writings secondly that they are ready to their power to satisfie any which make any scruple of any thing writ by them thirdly that they are not ashamed of the truth deliuered Indeed in some cases Writers names are better kept close then published as first if the persons writing be scandalous it is pitie that their scandalous names should hinder the passage of the truth Secondly if the Pen-men be in no request in the Church of God it is pitie that their disregard should hinder a profitable booke Vse The vse of this point may iustly be to tax a great many namelesse railing books sent out by Anabaptists Separatists the like which are so vile so bitter as that the writers thereof haue seemed to be ashamed to subscribe their names as being vnable indeed to iustifie thē Vse This may also serue to iustifie the practise of reuerent Ministers which vse to subscribe their names vnto their writings Their practise in publishing their names is not hypocriticall and vaine-glorious but Apostolicall and sincere 1. Thess 3 17 what they do in publishing their names the Apostles did before them as we see A seruant of Iesus Christ Peter was a great Apostle and one that had obtained a great degree among men and yet hee professeth himselfe but a seruant of Iesus Christ and indeed Doctrine the chiefe of the creatures are but seruants in this respect Dauid though a King yet professeth himselfe but a seruant in respect of God Psal 116.16 Yea the very Angels acknowledge themselues to be but fellow seruants with vs in the same regard Reuel 19.10 Vse This makes much for the glorie of Christ We may say of Christ as it is said of Melchisedech Heb. 7.4 How great was this man vnto whom the Patriarch Abraham payed tithes So how great was this God and man vnto whom Kings Apostles and Angels professe themselues to be but seruants And this should serue to remoue the scandall of the Crosse They that take offence at Christ because he dyed such a base death should remember withall what the Scripture noteth concerning the glory of Christ Vse This also should teach euery Christian not to be ashamed to professe themselues to be the seruants of Christ We need not be ashamed of our Maister for he is a God nor of our worke for it is honest nor of our though vndeserued wages for that is no lesse then a kingdome therefore let vs professe without shame or abashment And an Apostle There were fiue orders of Ministers appointed by Christ Ephes 4.11 viz. Apostles Prophets Euangelists Pastours and Doctours amongst these fiue orders the Apostles were the chiefe and therefore are named in that fore-named Text before the Prophets because indeed they liued to see all things accomplished which the Prophets and Iohn the Baptist did not Now the office of an Apostle was first to plant Churches 1. Cor. 3.6 Paul may plant and secondly to haue especiall sway in Ecclesiasticall gouernment Acts 15.3 they were to decide controuersies Thirdly to work miracles Matth. 10.8 heale the sicke cast out diuels c. Fourthly to preach to the whole world Math. 28.19 and that by extraordinary reuelation Matth 10.20 It is not yee that speake but the Spirit of your Father which speaketh in you Now Peter was such a Minister and not an ordinarie teacher An Apostle of Iesus Christ Here Peter doth intimate vnto the Church that their duty was to receiue his doctrine for he came vnto them as an Apostle or messenger from Christ and did speake from him And indeed Doctrine vnlesse a Minister speake as the words of Christ we are not to receiue him nor his doctrine If any come vnto you bring you not this doctrine receiue him not to house saith the Apostle in the second Epistle of Iohn the tenth verse And it is
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
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
spirituall and holy and iust and good endureth for euer should be published and made knowne to the world Obiection If any shall obiect against the equitie of the practise of the word because it comes not to set peace but a sword where it comes with power Mat. 10.34 Answ I answere The fault is not in the word if contentions arise vpon the preaching of it but it is in the hearers which haue not grace to make any better vse of it according to that in the first of the Kings 18.18 I haue not troubled Israel but thou and thy fathers house c. Vse The vse of this point may be this first that Ministers are not therefore to be censured for their true preaching of Gods word or to be vniustly condemned for their paines in their ministery as though they had done or committed some great offence for if any faithfull Minister preach the word what doth he but that which is iust and meete Secondly this sheweth how vniustly zealous Christians are reproached for their hearing of Gods word for their reading conferring meditating and the like For what doe they in this but that which is iust and meete to be done Thirdly It sheweth how vniustly idle ministers deale with the Church of God in depriuing it of Gods word through their wretched idlenesse These are like vnto bad stewards which keepe back the appointed food from their fellow seruants and so starue the family But let such remember that in Mat. 24.51 That God will cut them asunder and giue them their portions with hypocrites Fourthly it condemneth the practise of the Papists and their adhaerents which labour by all meanes to suppresse the powerfull preaching of Gods word and in stead thereof bring in their Masses and their owne traditions These deale vniustly with the word of God and with Gods Church these are they and such like which with-hold the truth in vnrighteousnesse Rom. 1.18 And therfore woe will be vnto them vnlesse they repent Fiftly this may comfort Gods Ministers and Gods people although they may be iudged hardly of in the world the one for preaching the word and the other for hearing and practising of it yet let them reioyce in this namely because they doe nothing in this practise but which is iust and meete in the sight of God And if God approue what need we feare if all the world besides condemne our practise I thinke it iust Whence note that Doctrine the publishing of Gods word is a iust thing not only in the sight of God but also in the sight of good men Peter himselfe esteemeth it a iust thing and Wisedome is iustified of her children Luke 7.35 The feete of them which bring glad tidings are beautifull in the eyes of the godly Rom. 10.15 though they be odious to the vngodly though the Athenian philosophers accounted Paul but a trifler or a babler Acts 17.18 yet he was honoured by others Reason Gods people are enlightned to see how faithfull preaching brings glory to God and how it brings good to the Church and how iust a thing it is in it selfe They can looke further into these mysteries then vnregenerate persons can and therefore they haue a better faculty to approue the things that are excellent Phil. 1.10 then others haue Obiection But here it may be obiected Do not many professors disapproue and speake euill of many a faithful ministery as well as the profaner sort And were not the Apostles persecuted by certaine deuout and honest women Acts 13.50 Therefore it may seeme that the faithfull preaching of Gods word is not so much as approued by the very Church it selfe Answ I answere I doubt not but that many of Gods people for a time may neglect and lightly esteeme a powerfull ministery being carried away with praeiudicate opinion which they haue of the person of the Minister but certainly God will reueale this vnto them in time and then they will repent their preiudice Secondly there be tares in the corne-field of Gods Church as well as good corne Therein be hypocriticall professors as well as sincere worshippers and it is the broode of hypocrites especially which persecute Gods Ministers hauing itching eares and will not endure wholsome doctrine it is not the best sort of professors This puts a manifest difference betwixt the children of God and others Gods children approue a powerfull Ministery others for the most part doe not so Vse Secondly let it serue to stirre vp all that thinke themselues to be Gods children to approue themselues so by their approuing things excellent and by their standing for the same Vse Thirdly let it be matter of comfort to Gods ministers and people Suppose that thy godly waies and courses be distasted by multitudes of men of corrupt mindes yet this may be thy comfort they are well approued of by them that are godly and by such as are truely iudicious I thinke Obserue here the Apostle doth not dissemble his iudgement or thoughts but makes it knowne what he thinkes concerning religious practises as concerning the preaching and writing of Gods word and the like I thinke it a iust thing Whence we may learne this instruction viz. that Doctrine It is the part and dutie of a true Christian not to dissemble his religion but he ought to make manifest by his profession words and practises what he is For this we haue many examples in Scripture As first the example of the religious Iewes which built the Temple at Hierusalem who when their enemies came vnto them and asked their names they made answere resolutely That they were the seruants of the God of heauen and earth Ezra 5.11 Secondly the example of the three children who when Nebucadnezar the king spake roughly and threatningly vnto them replied in these words We are not carefull ô king to answer thee in this matter c. Dan. 3.16 Thirdly the example of Timothy who made a good profession before many witnesses 1 Tim. 6.12 but especially of Christ himselfe who witnessed a good confession before Pontius Pilate 1. Tim. 6.13 Vse This may serue to condemne the practise of many time seruers which carry their religion so closely that no man can tell what to make of them whether they be Atheists or Papists or Anabaptists But let such remember that as they haue beene ashamed of Christ of his Gospell before men so will Christ be ashamed of them at the last day Luke 9.26 In this tabernacle that is in this body Whence we are to obserue that Doctrine A Christian is in this world as in a Tabernacle or Tent. Or thus The body of a Christian is like a Tent or Tabernacle For the proofe I referre you to that in 2. Cor. 5.1 We know that if this earthly house of this Tabernacle were dissolued c. Of this Tabernacle that is of this body And in the fourth verse of the same Chapter For we that are in this
Citie as it is said in Math. 22.7 To stirre you vp Marke he doth not say to instruct you onely but to stirre you vp Whence obserue that Doctrine It is the duty os a Minister not onely to informe the iudgement but also by his doctrine to endeuour to worke vpon the affections To stirre vp concerneth the affections especially This was the practise of Paul 2. Corint 5.11 He laboured to perswade men that is he endeuoured to worke â—pon the will and affections Yea it was the practise of all the Prophets and Apostles as appeareth by their writings They endeuoured to speake to the conscience and not to the eare onely Reason And indeed though the minde were neuer so well informed yet if the will and affections be not in some measure wrought vpon for practise all the labour in informing the minde is but in vaine Religion is more in the will and affections then in any other facultie of the soule whatsoeuer I confesse it is true the mind must first be instructed before the wil and affections be stirred vp or else we shall giue a heate without light which is not so safe But we must not so insist vpon the first duty as to neglect the second A minister must be both a shining and a burning light Vse This makes against them which condemne zealous preaching For I demand Doth not zealous preaching especially stirre vp Surely it doth And if it do then it is very needfull Yea it is after the manner of the Apostles preaching for they endeuoured to stirre vp as appeareth in this Text. Secondly it serues to reproue many Ministers which aime to speake to the eare but they speake not to the heart which so respect the iudgement that they neglect the affections Question But some may demand What must a Minister doe that he may by his doctrine stirre vp or worke vpon the will and affections Answ I answer he that desireth to worke effectually vpon the will and affections must obserue these rules 1. He must not bring his owne idle inuentions but the pure word of God Gods word is the great meanes of perswading 2. He must be a sonne of Thunder he must speake not drowsily but with life and power Thirdly he must endeuour to make it appeare that he desireth vnfainedly the good of his hearers and that he preacheth not of enuy but of good will Fourthly he must practise himselfe that which he desires to perswade others vnto People at these dayes are perswaded more by the life of a Minister then by Doctrine Fiftly he must pray vnto God for the people that he by his Spirit would perswade the people He that teacheth or perswadeth the heart to that which is good hath his chaire in heauen Sixtly he must often put the people in minde of the same things As the Apostle doth here he stirreth vp them vnto whom he writeth by putting them in remembrance We will not insist vpon this clause By putting you in remembrance any further because we haue deliuered the doctrine of it before in the twelfth verse of this chapter Thus much therefore shall suffice for this thirteenth verse .. Knowing that shortly I must put off my tabernacle Now we are come to the third Argument or Motiue which did moue Peter to preach and to write so diligently this blessed Epistle And that was because he was aware of his death approaching and therefore he desired the rather to do what good he could whilest life lasted Knowing that shortly The first doctrine from hence is this viz. that Doctrine It is the duty of euery Christian both of Minister and People to make account of short life So doth Peter here he maketh iust account that in very short time he sâ—ould lay downe this tabernacle of his body And was this Peters practise alone No verily it hath bene the practise of the rest of Gods children from time to time Abraham in his perfect health termeth himselfe dust and ashes Genes 18.27 Dauid saith that his life is alwayes in his hand Psal 119.109 Paul saith I am ready to be deliuered and the time of my departure is at hand 2. Tim. 4.6 The Church saith we haue here no abiding City Hebr. 13.14 Yea what true conuerted Christian is there but he is taught of God daily to thinke of his mortality Reason And indeed it is fit that euery man should make accounâ— of this which is truth It is certain and true that our continuance here shall be but short Our liues are but as grasse which in the morning flourisheth and groweth and in the euening is cut down and withereth Psal 90.5.6 It is like smoke which though it appeare for a little time as it ascendeth out of the chimney yet if we follow it with our eie it quickely vanisheth out of sight Psal 102.3 It is like vnto a shadow which declineth Psal 102.11 Now if our liues be thus fraile it is fit we should so esteeme them 1. Obiection But here some may possibly obiect and say Doe we not see some men and women to liue long Do not some in our age attaine vnto seuentie yeares some eightie some ninetie some an hundred and may not I possibly liue as long as they Answ I do not deny but God is able to continue thee long vpon the earth though thy life in it selfe be neuer so fraile but it is not thy safest course to make account of long life For though some liue it may be vntill they be an hundred yeares old yet we finde by experience that there be a great many which neuer see halfe no not the fourth part of that time 2. Obiection If any shall further obiect and say But I am strong and lustie I am yong and in my best yeares I finde no decay in my bodie and therefore what reason haue I to looke for death Answer Yes verily for thou must remember that man in his best estate that is in his best yeares in his best strength in the flower of his age is altogether vanitie Psa 39.5 Didst thou neuer reade that in Iob 21.23 One dieth in his full strength his breasts being full of milke and his bones being moistened with marrow c. And besides the euidence of Scripture we see by experience that a man may be slaine vpon a sodaine by diuers occasions of danger although he feele himselfe neuer so healthie and strong and likely to liue therfore deceiue not thy selfe Vse This may serue iustly to reprooue them which haue made a couenant with death and put the euill day farre from them which thinke in their hearts that though a scourge come and passe through the whole Land yet that it shall not come neare them Alas poore creature what priuiledge hast thou to escape more then any other Art thou any iot the more sure because of thy securitie Surely no for when thou shalt say Peace and safetie then is most
that in 1. Tim. 4 2. They speake lies through hypocrisie Secondly because as fables are delightfull to an vnsanctified eare so erronious doctrine is pleasing and plausible to vnregenerate and prophane persons yea more plausible then the truth As it is said 2. Tim. 4.4 They shall turne away their eares from the truth and shall be giuen vnto fables Thirdly because as fables although they delight for the present yet they do not profit the hearers euen so erronious doctrin though it be neuer so glorious in shew and neuer so pleasing yet it profiteth not the hearers but leaues them in their sinnes and vnregeneracie according to that in Gal. 3.2 Receiued ye the spirit by the works of the Law that is by the Iewish doctrine of the Law Implying that the Galatians neuer receiued any spirituall good by false and erronious doctrin which was obtruded vpon them by the false Apostles Againe erronious doctrine is compared to cunning fables or sophisticall deuices Because as sophisters vse much cunning and quercks and fallacies to deceiue in arguing and disputing euen so erronious teachers are deceitfull workers as the Apostle speaketh 2. Cor. 11.13 Yea they lie in waite to deceiue with cunning craftinesse as we reade Ephes 4.14 Cunning fables we haue not followed Hence Ministers must learne Doctrine In their teaching and preaching to auoide errors and all euill deceit to deliuer sound doctrine and that with pure pretence This was the practise of Peter here and of the rest of the Apostles and Prophets as appeareth both by their writings and by their protestations I say the truth saith Paul and lie not my conscience bearing me witnesse in the holy Ghost Rom. 9.1 and We are not as many which corrupt the word but as of sinceritie but as of God in the sight of God speake we in Christ 2. Cor. 2.17 Yea it is manifest that these men dealt sincerely with the word of God in that they did not conceale their owne infirmities but acknowledged them in their writings as Matthew that he was a publicane before Christ called him Math. 9.9 And Paul that he had beene a blasphemer a persecutor and iniurious 1. Tim. 1.13 Whereas if they had beene deceitfull they would haue kept close their owne sinnes Yea this is that which the holy Ghost requireth of all Ministers to wit To be sound and sincere in the dispensing of Gods will 1. Tim. 4.7 But refuse prophane and old wiues tales c. 2. Tit. 1. 2. Tit. 1. But speake thou the things which become sound doctrine 1. Cor. 4.2 And it is required of a steward that a man be found faithfull Reason And the truth is that vnlesse Ministers deale truly and sincerely in the preaching of Gods word they lose their reward For if any mans worke burne he shall suffer losse 1. Cor. 3.15 Yea they shall be liable to a curse for adding to or detracting from the perfect will of God Reu. 22.18.19 Vse The vse of this point may serue to reproue erronious and deceitfull Teachers which sophisticate the word of God by the mingling of their owne crotches and subtile distinctions to deceiue Whether they doe this for their credit that they might be esteemed witty men or for their gaine that they might please humorous men that so they might the more deeply insinuate themselues into their purses certaine it is they runne counter to the holie Apostles and Prophets they neuer learned their deceit of them And they are successors not of the Apostles but rather of the false prophets whose steps they follow Secondly this may iustly reproue many people and hearers which turne away their eares from the truth and are giuen vnto fables as the Apostle speakes 2. Timothie 4.4 How many be there in the world which had rather heare a witty speech out of some profane writer then a sound sentence out of Gods word And how many be there that are more affected to the idle inuentions of Poperie or to the vaine speculations of Anabaptists or to questions about ceremonies and the gouernement of the Church then in anie sort to the solide truth Oh let such remember here that if Ministers ought not to preach fables then they should not be giuen to them For we haue not followed From the beginning of this sixteenth verse vnto the end of the Chapter the Apostle alledgeth many reasons why the Church is to heare him and to hearken vnto him As first because he dealt sincerely Secondly because he was an eye-witnes vnto that which he deliuered Both these arguments are layd downe in this sixteenth verse Thirdly because he was an eare-witnesse and this argument is layd downe in the seuenteene and eighteene verses Fourthly because in his teaching he did not swarue from the Doctrine of the Prophets And this argument is laid downe in 19.20 and 21. verses For we haue not followed cunning fables In that the Apostle doth here intimate that the Church ought to respect his doctrine and writings and to receiue the same because he dealt sincerely with the word of God therefore hence we are to obserue that Doctrine It ought to be a great motiue to Gods people to hearken to their Ministers when they are conuinced in their consciences that they deale sincerely betweene God and them Thus saith Paul 2. Cor. 7.2 Receiue vs We haue wronged no man we haue corrupted no man c. shewing this as a reason why the Corinthians ought to receiue him because he had corrupted no man And what was it that mooued the Church to giue such credit to the writings of the Prophets and Apostles but because they were perswaded in their consciences by the Spirit of God that these men did deale truly and sincerely in the matters of God Vse This makes against such that the more they are conuinced that Ministers deale sincerely the more they will flee from their Ministery and be lesse ruled by them These are they that hate the light and will not come to the light lest their workes should be reproued Vse Secondly it should teach vs Ministers to preach according to the proportion of faith and to deale faithfully in the matters of God that our teaching may be of the more authoritie in the hearts of Gods people and may doe the more good Making knowne vnto you Whence we may obserue that Doctrine Euery man and woman yea euen the very elect themselues are naturally without the knowledge of the Gospel They know it not vntill it be made knowne vnto them a man may possibly haue the law of God by nature written in his heart but as for the knowledge of the Gospel it is farre from him The very heathen had some glimpse of the law they were able by the light of nature to conceiue that vice should be shunned and vertue followed but as for the Gospell they were vtterly ignorant of it supposing onely to come to heauen by the ladder of their owne vertuous actions Yea
not onely to heare but also to obey We were with him That is we three Peter and Iames and Iohn for these were the three which Christ led along with him when he went into the mountaine where he was transfigured as appeareth in Marke 9.2 And it is a thing to be obserued that Christ admitted these three aboue the rest of the Apostles vnto diuers businesses as when he raised Iairus his daughter he suffered no man to goe in with him saue Peter and Iames and Iohn and the father and mother of the maide Luke 8.57 Also when he went apart to pray he tooke Peter and Iames and Iohn with him commanding the rest of his Disciples to stay behind in a place which he appointed them Marke 14.33 And so here when Christ went to be transfigured he tooke with him Peter and Iames and Iohn And the reason may be first because Iames Cephas and Iohn seemed to be Pillars as we reade Galat. 2.9 Secondly it was out of Christs owne freedome it was lawfull for Christ freely to vouchsafe certaine priuiledges vnto these three which he would not vouchsafe the rest of the Apostles We were with him Whence obserue that Doctrine It is an especiall priuiledge to be conuersant with Christ So it is pleaded here we were with him when others were not admitted We see by experience that it is a priuiledge to be familiar with great men for great personages will not be familiar with euerie one neither is it fit they should How much more then is it a priuiledge to haue familiaritie with God Secondly the benefits receiued by familiaritie with God do proue it to be an especiall priuiledge For first by being familiar or conuersant with Christ we learne many things according to that in Prou. 13.20 He that walketh with wise men shall be wise Secondly by being conuersant with Christ we receiue contentment and ioy as it is said Ioh. 3.20 But the friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the Bridegroomes voice Thirdly by being conuersant with Christ we are in safety This Ieremy acknowledgeth in his twentieth chapter and eleuenth verse The Lord is with me as a mighty terrible one therefore my persecuters shall stumble and they shall not preuaile Obiection But some may possibly obiect Yea but if any be continually in Christs presence he must walke very accurately he must not speake an idle word nor haue a wanton looke And this degree of precisenesse may seeme rather to be a bondage then a priuiledge Answ It is indeed a bondage to the wicked and gracelesse to be exercised in true holinesse but vnto the childe of God it is the sweetest freedome in the world Vse Let it therefore teach vs to labour for this priuiledge to wit to walke with God and to be conuersant with him and that we may attaine thereunto obserue we these directions First we must be conuersant in the word 1. Iohn 1.3 That which we haue seene and heard declare we vnto you that yee also may haue fellowship with vs and truly our fellowship is with the Father and with his Son Iesus Christ Secondly we must beware of sinne for God will haue no fellowship with the stoole of wickednesse and If we say that we haue fellowship with him and walke in darkenesse we lie and do not the truth 1. Iohn 1.6 Thirdly we must be very conuersant in works of holinesse For where two or three are gathered together in Christs name there is he in the midst of them Math. 18.20 Vse Let it also teach Christians which are partakers of this priuiledge of hauing fellowship with God to be thankfull As Henock was much bound to God for this fellowship and Abraham and Moses and Peter and Iames and Iohn euen so art thou which enioyest this fellowship though it be in an inferior degree If a King should admit thee into great familiaritie with him and thou shouldest despise it and make light of it were it not most iust for him to cashiere thee out of his presence and to depriue thee of his princely familiarity Euen so if God vouchsafe to be familiar with thee and thou prize it not how iust is it for him to hide his countenance from thee and to depriue thee of his familiaritie Vse Lastly this sheweth the miserie of the wicked for they are not partakers of this priuiledge of hauing fellowship with Christ but their fellowship is with the diuels with them they conuerse with them they consult of them they are taught and them they obey In the holy mount Here it may be demanded Why Christ was transfigured rather in a mountaine then in a valley This might be for this reason namely that the eminency of the place might put the Apostles in minde to lift their hearts vp vnto God and to haue their mindes aboue in this holy businesse For what was the reason that the Temple was built vpon an hill but for the same cause And what was the cause that Abraham went vp into the mountaine to offer his sonne Isaac but for the same reason Vse Let this teach vs in heauenly matters to haue our hearts aboue Heauenly actions should be performed with an heauenly minde and that we may doe so obserue we these rules First we must empty our mindes of worldly occasions before we come into Gods house we must leaue these as seruants at the foote of the hill as Abraham did 2. We must vndertake holy businesses with preparation 3. We must beware of such obiects as disperse our thoughts in the time of Gods ordinance Holy mount Why was this mountaine called holy more then another mountaine Surely not in respect of the earth or matter whereof it consisted but because of Gods presence The point hence to be obserued is this viz. that Doctrine Euery place during the time of Gods especiall presence and holy ordinance is holy Yea the very open fields and mountains are holy vpon this occasion as we reade Exod. 3.5 Moses come not nigh put off thy shoes the place where thou standest is holy ground Hence it is that Gods temple is tearmed an holy Temple in Psal 5.7 and in diuers other places of the Psalmes Vse This makes against them which carry themselues vnreuerently in the house of God and that in the very time of Gods ordinances either by sleeping or gazing or by pride or by stealing c. Of these it may truly bee said Thine holy Temple haue they defiled and My Fathers house is the house of prayer but you haue made it a denne of theeues Secondly this must teach vs to reuerence Gods Sanctuary as we are taught Leuit. 19.30 Whilest we labour to shunne the superstitious opinions which idolaters haue of their Temples we must take heede that we fall not into the other extremitie to wit to haue a base opinion of Gods house We haue a more sure word of Prophecy Or as it is
in the originall We haue a more sure Propheticall word as though the Apostle had said That which I write vnto you concerning Christ it was confirmed not only by a liuely voice of God the Father from heauen but also by the Canonicall writings of the holy Prophets Whence we are to obserue that Doctrine The Gospell of Christ is an infallible truth It hath witnesse both from God and man That it hath witnes immediatly from God it is euident by the voice which came from heauen This is my welbeloued Sonne in whom I am well pleased heare him And that from man it is manifest for vnto Christ doe all the Prophets giue witnesse Acts 10.43 Yea all the Prophets from Samuel and those that follow after as many as haue spoken haue also foretold of these dayes Acts 3.24 To this purpose is that in Luke 1.60 He hath raysed vp an horne of saluation for vs in the house of his seruant Dauid as he spake by the mouth of his holy Prophets which haue beene since the world began And that in Iohn 5.39 Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me In a word Christ was written of in Moses in the Prophets and in the Psalmes Luke 24.49 Vse This must serue to confirme our faith concerning Christ that he is the true Messiah and concerning his Gospell that it is no other but the very truth If we will not beleeue both God himselfe and all his Prophets whom should we beleeue Secondly it may serue also to aggrauate the sinne of atheisme and infidelitie What doe these cursed sinners but giue God himselfe and all his Prophets the lie A more sure word That is a more sure word then that which came downe from heauen saying This is my beloued Sonne c. Here it may be demanded how the Apostle can speake this without blasphemy for that voice which came downe from heauen was the voice of God himselfe then the which what could possibly be more sure Some for the clearing of this doubt affirme that the Comparatiue degree here is put for the Positiue We haue a more sure word that is say they we haue a sure word but we cannot agree to their iudgement but taking the words as they are in the text my sentence is That the word of the Prophets is said to be a more sure word then that voice which came from heauen not because it was more true but because it was of more authoritie with the people vnto whom Peter wrote They distrusted not the voice that came from heauen but aboue all other voices they kept themselues close to the voice of Scriptures Hence learne we Doctrine To prize the sentences and speeches of Scripture aboue all other sentences and speeches whatsoeuer Let vs esteeme the Scripture the surest foundation For the proofe of this point I referre the Reader to that in the second epistle of Iohn tenth verse If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed and to that in Gal. 1.8 Though we or an Angell from heauen preach any other gospell vnto you then that which we haue preached vnto you let him be accursed Vnto this accordeth that in Ephes 2.20 Ye are built vpon the Foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And that in 1. Corinth 3.11 Other foundation can no man lay but that which is layd Iesus Christ By all which places it is manifest that the Canonicall Scripture is the sure Foundation Obiection But here some may possibly obiect That the Church is said to be the pillar and ground of truth 1. Timothie chapter 3. verse 15. and therefore that we ought rather to depend vpon the authority of the Church then vpon the Scripture Answ I answer The Church is so termed not in respect of it selfe but in respect of its Ministerie euen as Iames and Cephas and Iohn were counted to be pillars not for their persons but for their doctrine Galat. 2.9 So that the place rightly vnderstood doeth rather confirme the authority of the word then in any sort infringe it Vse Let vs learne therefore to keepe close to the word of God and to ground our faith vpon it alone Let vs not receiue as a foundation any mans writing though neuer so learned or eloquent further then he is able to auouch his writing by the word of God Remember that in Iohn 10.5 We must not know that is approue the voice of a stranger if we will approue our selues to be the sheepe of Christ Vse Secondly this may comfort true Christians The Lawyer the Physitian the Philosopher haue their Authours vpon whom they doe especially ground but the Christian hath a more sâ—re foundation namely the word of God In like maner the Anabaptists haue their dreames and fancies in stead of reuelations to ground vpon and the hypocrite he hath the iudgements or rather the persons of such and such whom he esteemes reuerent Ministers to rest vpon but the sound Christian hath respect onely to the word of God and so layeth a sure foundation And the truth is this foundation wil stand when all other will shrinke and come to nothing Whereunto taking heed ye doe well Whence we are to note three points first that it is the duty of all Christians to giue diligent heed to the word of God Secondly that it is a commendable thing also so to do Thirdly that it is the duty of a Minister to encourage the people in well doing by commending them for their vertues First that 1. Doctrine It is the duty of all Christians to giue diligent heed to the word of God it is manifest For if the word spoken by Angels was stedfast and euery transgression disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation Heb. 2.2.3 Yea it shall come to passe that whosoeuer will not heare that Prophet that is Christ in the Ministerie shall be destroyed from amongst the people Acts chapter 3. verse 23. Reason And there be many reasons to moue vs to giue heede to the word first because it is the word of God and not of men Secondly because it is the especiall instrument of our saluation Thirdly because whoso despiseth the word shal be destroyed Prou. 13.13 Fourthly because he that turneth backe his eare from hearing the Law euen his prayers shal be abhomination Prou. 28.9 Quest But what is it to haue respect or to giue heede to the word of God Answer It is first diligently to frequent the house of God where it is faithfully taught Secondly to marke and to hearken carefully to it whilest it is deliuered Thirdly to examine our selues by it and to make conscience to practise it Vse This may serue iustly to reproue multitudes at these dayes wherein
faithfull preaching of any part of canonicall Scripture but yet it is also true that most vsually the Spirit is conueyed by the preaching of the Gospell in which respect also the Gospell is called the ministration of the Spirit 2. Corinthians 3.8 Not onely because it is a spirituall doctrine but also because the Spirit of God is giuen by it Vse This condemnes the persecuters of the Gospell for they are enemies to that which is the means of the greatest good vnto Gods Church For take away the Gospell and how shall we euer come to be partakers of the diuine nature Vse Secondly this should teach vs to be thankfull for the Gospell considering vnto what an excellent purpose it is giuen viz. that by it we might be made partakers of the diuine nature Thirdly if euer we meane to be partaker of the diuine nature we must diligently heare Christs Gospell and carefully meditate therein day night We must make high account of the promises for by them we come to be partakers of the diuine nature The corruptions in the world By corruptions we are to vnderstand the corrupt dealings in the world the which corrupt dealings are fitly termed corruptions or putrifactions because they come from the putrifaction of the flesh and that for want of the salt of grace And the doctrine hence to be obserued is Doctrine That in the world there be great corruptions There be and haue bene corruptions in all sorts of men from time to time in Magistrates as Psalme 94.20 Shall the throne of iniquitie haue fellowship with thee which frameth mischiefe by a Law In Ministers as Phil. 1.21 All seeke their owne things and not that which is Iesus Christs In tradesmen as Hosea 12.7 He is a merchant the ballances of deceit are in his hand he loueth to oppresse In congregations and meetings as Psalme 58.1 Do yee indeed speake righteousnesse O congregation Do yee iudge vprightly O yee sonnes of men yea in heart you worke wickednesse and weigh the violence of your hands in the earth Yea in all men as Genesis 6.11 The earth also was corrupt before God and the earth was filled with violence And as there be corruptions in all sorts of men so likewise in all things there is much corrupt dealing Do we not see grosse sinnes to passe vnpunished Do we not see things too much to be ruled by bribes or fauour Do we not see the liuings of Ministers to be impropriated and giuen to them which feed not the flocke Do we not see Church-stockes which are pretended to be for the poore to be vsed especially at the humours and for the easing of the rich Do we not see many things passe for currant which are vnsound vnder colour of custome Is not custome at these daies though neuer so corrupt pleaded against law It were infinite to insist on all particulars for infinite are the corruptions of these times Vse But the vses which we may make of this point are these first it should teach vs to beare with such Ministers as are earnest against the corruptions of the time If euer there was need that ministers should crie shame against the abhominations of the times surely much more now for neuer was the world more full of corruption as I suppose Secondly it should teach vs to be the more vigilant ouer our selues lest we be corrupted It must be our care to keepe our selues vnspotted of the world Iames 1. the last verse If it were an infectious time how prouident would men and women be to auoid the infection Shall we be so carefull for our bodies and shall we not be much more circumspect for our soules Yes by all meanes Thirdly this may teach vs to iustifie God in all his visitations and iudgements If God bring vpon vs famine sword pestilence or the like the cause if we consider it well is most iust for the world is full of corruption and full of sinne If God drowne the world there is sufficient cause why he should do so for all flesh had corrupted their wayes Fourthly this should make vs willing to die and to leaue this world because it is so full of corruption We must not desire death in respect of afflictiōs but we may desire it in respect of sinne euen as Elias when he saw idolatrie publiquely erected in the dayes of Iesabel he desired God to take away his life 1. Kings 19.4 Through lust By lust here we are to vnderstand originall sinne so that the point to be obserued is that Doctrine Originall sinne is the cause of all these innumerable corruptions which are in the world This is manifest out of Iames 1.14 But euery man is tempted when he is drawne away of his owne lust and is enticed then when lust hath conceiued it bringeth forth sinne c. The same Apostle saith to the same effect in Iam. 4.1 From whence come warres and fightings amongst you come they not from hence euen of your lusts which fight in your members Our Sauiour likewise implies he same in Matth. 15.18.19 For out of the heart proceed euill thoughts that is from the heart polluted with originall sinne Thus Dauid when he had committed adulterie and murther acknowledged that in sinne his mother had conceiued him Psalme 51. as implying thereby that originall sinne was the cause of the other sinnes Thus likewise Paul in Roman 7. acknowledgeth that he was led captiue into sinne by the law of sinne which was in his members And for this cause those fifteene actuall sins spoken of in Galat. 5.19.20 are called fruits of the flesh All these places do sufficiently proue that all corruptions are or do flow from originall sinne Obiection Yea but swearing in common talke it cometh of the euill one Math. 5 37. and sinne is called the lusts of the diuell Iohn 8.44 therefore it seemeth that sinne comes from the diuell and not of our owne lusts I answer Sin comes from both but especially and immediatly from our naturall corruption for were it not for this Satan could do nothing at all vnto vs. Vse Let the due consideration of this point teach vs not to impute our sinnes vnto others but especially to our selues Secondly let vs labour to mortifie the flesh by the Spirit and so we shall weaken all sinne Let vs drie vp the fountaine and the streames must needs ceasse Hauing escaped Whence obserue we that Doctrine the corruptions of the world may be shunned and escaped Here the holy Ghost maketh mention of such as haue escaped them And in like manner we reade of seuen thousand which had not bowed the knee vnto Baal in the corrupt times of Iesabel The like may be said of the three Children Daniel 3. and of Ioseph of Arimathea Luke 23.57 of Noah in the old world Genesis 7.1 of Lot in Sodome 2. Peter 2.8 of the Angell or Minister of the church of Pergamus Reuel 2.13 who though all of them liued in
corrupt times yet they kept their garments vnspotted Reason And the trueth is none doth compell to sinne for howbeit men sinne necessarily they cannot choose but sinne yet they do not sinne compulsiuely Satan preuailes more by inticement then by force Which serues to cleare Gods iustice in the condemnation of a sinner Euery sinner is worthy to be condemned because he sinnes without compulsion God may iustly say vnto a gracelesse person Who compelled thee to sweare to lie to steale to be drunke and the like Might not these things haue bene auoided Doest thou not see such and such to shunne them and to auoid them Therefore forasmuch as thou hast sinned willingly and with greedinesse depart from me thou cursed into euerlasting fire prepared for the diuell and his angels Vse Secondly forasmuch as sinne and corruption may be auoyded therefore euery one of vs must be carefull to auoid and shunne it and that first because God himselfe commands vs to flie from it Psalme 34.14 Eschue euill c. Secondly because it dishonoureth God and grieueth yea quencheth his Spirit as the Scripture speaketh Thirdly because it scandalizeth our profession opening the mouthes of the wicked to speake euill of that worthy name after which we are named Fourthly because it giueth a dangerous example vnto others Fiftly because it is perillous and pernicious to our soules For all these reasons let vs be carefull to auoid sinne Vse And that we may escape the corruptions of the world we must obserue these rules First we must watch and pray that we enter not into temptation Matth. 26.41 Secondly we must not haue fellowship with corrupters Ephesians 5.11 Thirdly we must take the benefit of all Gods ordinances as of the Word and Sacrament and the like Gods ordinances are like a common armourie out of which we may freely fetch all that is necessary for out defence Hauing shunned Obserue here who they be which are said to haue escaped the corruptions of the world to wit such as haue receiued the diuine nature Doctrine And indeed no other can attaine to this power Who is it which ouercometh the world but he which is borne of God 1. Iohn 5.4 Who is it which keepeth himselfe that the wicked one toucheth him not but he that is borne againe 1. Iohn 5.18 Reason And indeed none but such haue the promise of especiall protection Secondly none but such haue the Spirit as a preseruer Thirdly none but such haue skill to vse their weapons Obiection Yea but it is said of apostates that they had cleane escaped from them which liue in errour I answer The wicked indeed may shunne sinne for a time but it is commonly but for a time And when they do shunne it it is by the restraining Spirit of God not by the sanctifying Spirit as it is in those which are partakers of the diuine nature Vse Hence we see what necessity there is that we should labour to be partakers of this diuine nature Without it we shall neuer attaine to escape the corruptions of the world Vse It sheweth what cause mortified Christians haue to blesse God for this nature receiued Hast thou obtained victorie thanke the diuine nature it was it which folled thine enemies and not thou For who art thou that thou shouldest stand against these mighty giants the world the flesh and the diuell Besides this Or moreouer for so the Text is read the best Now the Apostle cometh to his exhortation and the maine matter whereunto he exhorteth the Church is that it giue all diligence for the attaining of grace And this he doth from this fifth verse vnto the end of the eleuenth In the next place he sheweth the reasons why he thus adhorteth from the twelfth verse to the end of the Chapter In the former obserue we first what is exhorted and that is to adde one grace to another in 5.6 and 7. verses Secondly the arguments wherewith this exhortation is pressed in the 8.9.10 and eleuenth verses Besides this That is ouer and aboue the gift of diuine nature which you haue receiued giue or bring with you as the word signifieth all diligence c. Whence note that Doctrine no Christian must content himselfe with that degree of grace which he hath receiued in his first conuersion but he must to the first labour to adde other graces The grace of regeneration is our talent which we must so employ as that we may gaine fiue talents more Matthew 25. This was the godly practise of Paul himselfe Phil. 3.13 where he saith I forget those things which are behinde reaching forth to those things which are before c. They therefore which can content themselues with that grace which they suppose they haue receiued and thinke they need no more it is a manifest signe they haue receiued nothing yet as they ought to receiue Giuing all diligence Or according to the originall bringing all diligence The doctrine hence to be obserued is that Doctrine There is a great deale of diligence required for the obtaining of increase of grace True it is that the first grace to wit the grace of regeneration cometh without our paines or seeking We are called sodainly when we thinke least of any such matter as we see in Paul and others But as for increase of grace it is not without great industrie and diligence Dauid was eminent in grace but he was withall very diligent in the vse of meanes For the obtaining of the same he prayed often he fasted much he meditated in Gods word day and night The like may be said of other of Gods Saints who haue not obtained that degree of grace which they haue without much paines and great striuing Vse Which serues to condemne those slow-bellies which would be content to receiue sauing grace but they are loath to take any paines for it if God will put it in their mouthes well and good but if not they are resolued not to seeke it O wretched man whosoeuer thou art art thou content to labour and toile and to vse all possible diligence for the obtaining of the things of this life and hast thou no paines for things of a better life Surely thy condemnation sleepeth not Vse Secondly this may serue to reproue such which are the means to discourage others from the diligent search of grace labouring to perswade them that they are too forward and the like O impudent practise doth God require all diligence for the acquiring of grace and darest thou say that diligence is more then needs O cursed tongue which contradictest thy Maker how wilt thou escape vengeance Vse Lastly this may serue to exhort all of vs to the practise of more diligence in the seeking of grace We see worldlings omit no paines but vse all diligence to get wealth Shall they be so busie for the earth and shall not we be much more diligent for heauen Let vs learne of them Adde to