12. 1 Kings 22. 20 21 22. Secondly in respect of the Devill because he is alwayes the father of lyes and a murtherer and that envious one which soweth tares among the good seed Thirdly In respect of men because the wisdome of the flesh is enmity against God and his truth The use hereof according to the Apostles intention is twofold Vse 1. To admonish us not to be offended nor to be top much troubled in minde when we see heresies to arise in the Church but to say as the Apostle did There were there shall be 2. To instruct us not to believe every spirit but to try whether they are of God 1 Iohn 4. 1. Doct. 2. Every heresie hath damnation joyned with it This is gathered from these words damnable heresies Some are more damnable then others yet all do in their nature tend to damnation For all are contrary unto the way of truth whereof mention is made verse 2. which way alone leads unto life But there are some heresies which can by no meanes consist with salvation or eternall life Hereupon such opinions are by a kind of appropriation called heresies in the Church that is opinions altogether damnable For there is a difference to be observed betwixt things rashly spoken bare errors in faith and heresies properly so called In the heresies themselves also we must distinguish betwixt the materiality and the formality of it For to make a formall heresie for which a man is properly called an heretick there is required besides an errour in those things that pertaine unto the fundamentals of religion a reluctation against the cleare light and obstinacy in that reluctation Vse This may serve to condemne those that under the name of peace and charity make so little reckoning of the bringing in of heresies into the Church They would have all things received in and tollerated which is all one as if they would for peace and charity admit of damnation it selfe For heresies have damnation joyned with it 2. To admonish us 1. to take diligent heed that we do not by any means further such heresies 2. Not rashly or for a light cause to pronounce any man an heretick 3. As carefully to beware of heresies as we should of damnation Quest. In the reason which is here given of this property of heresies that they are damnable a question is moved What is meant by denying the Lord denying the Lord that bought them For many gather from this place that all and every particular man were redeemed by Christ because it is here said that he bought even those wicked hereticks but it may be answered divers wayes Answ. 1. That these false teachers were members of the visible Church and therefore 1. they accounted themselves such as were redeemed by Christ and made shew of that profession 2. Men were to account them such as long as they continued in the Church and in this respect they may be said to be such as were redeemed by Christ like as the Apostles are wont to call whole Churches justified sanctified and elect There is not the same reason therefore of all and every particular man as there was of these Ans. 2. He doth not here speak of Christ properly as he is Redeemer nor of the redemption of his blood but of that right whereby masters chalenge their servants as having bought them which may be thus shewed 1. Here is no mention of Christ as being Lord properly but Master For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a Master in respect of a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. And these two names are clearly distinguished Iude v. 4. where the same thing is spoken of the same false teachers there they are said to deny their Dominum herum Lord and master although he may be called their Herus Master he is not properly called their Dominus Lord. Then againe the Lord is not said to have redeemed all men but only to have bought them now although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy be sometimes used in the same sense that the other is yet it is not alwayes so Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets bewixt the visible Church and the people of Israel for the Lord is said to have bought those men in the same sense that he is said to have redeemed and delivered all the people of Israel that is as he delivered them out of Egypt and challenged them to himselfe in a peculiar manner that by a solemne covenant they should be his servants so also all those that give their names unto the Church he may in this respect be said to have bought as a Master that they should serve him for ever To deny the Lord is not to acknowledge God or Christ for the Lord Matth. 10. 32 33. to confesse and to deny are made contrary one to another Luke 12. 8 9. The reason is because it hath once professed the name of the Lord and afterwards departs from that profession it is all one as if he did plainly say that he would no longer be a servant of that Lord. For this denying is twofold either verball or reall A verball denying was in Peter a reall denying is in all those that after they have made profession of the faith return unto a profane life 1 Tim. 5. 8. 2 Tim. 3. 5. The denying in this place is properly meant of a reall denying For the description of these men doth rather expresse their profane courses then their open renouncing of Christ. Doct. 3. It is a damnable impiety to deny Christ either in word or deed Reason 1. Because by this means Christ is greatly dishonoured for men our lusts and Sathan himselfe are preferred before him Mark 8. 38. where the indignity of this sinne is shewed that an adulterous and sinfull generation is preferred before Christ. Christ also by this meâ—ns is accused of iniquity for no servant usually goeth away from his master if he confesseth him to be a just master therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity Hereupon was that contesting of the Lord against his rebellious people that he was a just and right master neither did he give them any cause to depart from him Ier. 2 5. Mich. 6. 3. Deut. 32. 4. 2. Because Christ threatned a most heavie judgement against this sin when he saith that he will deny those men that he wil be ashamed of them before God and his Angels Mark 8. 38. Vse 1. This may serve to condemne not only the manifest Apostates but also all those that with the profession of godlinesse joyne a profane life or turn aside from that profession The sinne of these men is more grievous then of Turks and Infidels that never gave their names unto Christ for the neerer any man commeth unto God the more doth he dishonour his name if
religion yet it doth diminish and weaken it 3. Because under the shew of some worldly profit pleasure or honour we do oftentimes admit of those things which betray and destroy our soules Vse This may serve to admonish us not to drown our selves in the things of this world but so to use the world as if we used it not 1 Cor. 7. 31. Doct. 3. We have such a spirituall enemy that we had need to watch and ward continually against him Reason 1. Because he is full of spirituall malice and craft 2. Because his diligence is answerable to his malice 3. Because he is most cruell seeking not to bring some small inconvenience upon us but our utter destruction Vse This may serve to admonish us never to be secure but day and night to be mindfull of that danger wherein we are Doct. 4. We must couragiously resist the Devill This is gathered from verse 9. Reason 1. Because he is such an enemy that we can make no peace or league with him 2. Because they which yeeld unto the devill give themselves up into his hands as being overcome 3. Because the courage of our minde to resist is a great part of spirituall victory Vse This may serve to exhort us to strengthen our mindes in all things to make this resistence Doct. 5. The chiefe power of resisting consists in a stedfast faith This is gathered from these words Whom resist stedfast in the faith Reason 1. Because faith layes hold upon Christ who overcame the devill and in him they lay hold of victory it selfe 2. Because saith laies hold of the truth of all the promises whereby the soule is invincibly fortified 3. Because faith seeing it is the foundation of all grace if it be stirred up and strengthened it confirmes and strengthens also all the other vertues Vse This may serve to direct us to have a speciall care to raise and build up our faith Doct. 6. The examples of other beleevers doe make much for the confirmation of our faith in afflictions other temptations Reason 1. Because thereby it appeares that such conflicts are not contrarie to faith and pietie 2. Because therehence we have a cloud of witnesses to shew that at length we shall obtaine the victorie by faith Vse This may serve to direct us to stablish our mindes more and more by such meditations Doct. 7. All those things which we desire either for our selves or for others unto salvation we must aske of God This is gathered from verse 10 compared with the foregoing verse For all those things which the Apostle had before required of the faithfull he doth now at the end of the Epistle in their name crave of God and he askes it with discretion as appeares by that particle But as if he should have said Although all these things which I have proposed unto you by way of admonition exhortation and consolation are duties which you ought necessarily to do yet it is not to be expected that you shold accomplish it by your own strength I do therefore call upon God which you likewise should alwayes do that he would increase his grace more and more in you whereby you may receive both to will and to do all these things Reason 1. Because of our selves we can doe nothing that is good 2. Because in such like purposes and endeavours we are letted and hindred by divers temptations and such as are most strong through our infirmitie 3. Because all our spirituall life proceeds from God and of him should we aske it Vse 1. This may serve to admonish us not to rest in good purposes and intentions but alwayes to seeke for grace from God to accomplish the same happily 2. To direct us when we reade heare and meditate upon Gods word to water it as it were with our prayers that it may be fruitfull Note By such conclusions of the Apostles wherein they do close up their Doctrine with prayer the Ministers especially are warned and admonished after their Sermons to desire God to give both themselves and the people grace to observe those things which they have learned in the Sermon and others also are admonished diligently and earnestly to seek the same both in publick with the Minister and in private by themselves Doct. 8. We stand in need of manifold grace As it is set forth by divers words in the text Make perfect stablish strengthen settle which may be thus distinguished that to make perfect is to adde those degrees of grace which are yet wanting to stablish is to protect and defend from temptations and dangers to strengthen is to give inward power and strength and to settle is to fasten the root it selfe of grace more and more Reason 1. Because all those good things which we have we have but in part 2. Because we are assaulted by continuall temptations and are over and above prone to revolt 3. Because great and manifold is that perfection whereunto we are called Vse This may serve to admonish us not to rest in the beginninge but by much prayer to aske much grace of God Doct. 9. God is the fountaine and author of all grace For this title is given unto God in this place because it is most agreeable to the petition for manifold grace For Holy Men in their prayers day hold of that in God and propose those titles of God unto themselves which make most for the furtherance of those prayers which they make Reason 1. Because God hath in himselfe infinite riches of grace 2 Because grace is not given but by grace and not for any merit of our own 3. Because every degree and all kinde of grace is revealed and exhibited unto us by God in the Gospell Vse 1. This may serve to direct us to build up our selves in this beliefe of Gods grace 2. To admonish us not so to rest in that grace which we have received as if there were nothing farther to be looked after because God is God not of this or that particular grace but of all grace Doct. 10. The chiefe effect of this grace which is in us is our calling Reason 1. Because before our calling we lye in sinne and spirituall death 2. Because by our calling we come to the hope of eternall glory who hath called you into his eternall glory as it is in the text 3. Because in our calling wee are ingrafted into Jesus Christ that by him we are brought unto this glory who hath called you unto eternall glory in Iesus Christ as it is in the text Vse 1. This may serve to admonish us to labour to make our effectuall calling more and more sure 2. To exhort us to give God all the thankes for this calling and to leade a life answerable thereunto which seemes to be aimed at in the text viz. that for this eternall glory whereunto we are called we should contemne all worldly things whether good or evill Doct. 11. The sufferings of this life are not repugnant to the
Epistle which is to have a care to be stedfast v. 17. and to labour for growth v. 18. The end whereof is shewed to be the glory of Christ in that doxology wherewith the whole Epistle is closed up The Doctrines arising herehence Doct. 1. All Scripture must be applyed unto a practicall use that it may advance holinesse and piety This is gathered from v. 11. Now not only in this place is this order of instruction observed but in all the Epistles and Sermons that are propounded in Scripture Reason 1. Because the end of all Theologicall doctrine is to live well 2. Because a bare apprehension and speculation of the truth and a meere assent thereunto is nothing worth if it be separated from the practise For this is found in some sort in the devils themselves 3. Because the temptations of the Devill tend chiefly thereunto that if he cannot hide the truth yet so to choak it that it can bring forth no fruit in the life and thereupon he takes occasion to mock and deride men Vse This may serve to admonish us all to labour for this both in private and in publike in preaching hearing reading and meditating upon Gods word and never think that we know any thing as we ought to know unlesse we know it unto piety and holinesse Doct. 2. In piety and holinesse we must alwayes aime at and labour for the highest perfection This is gathered 1 From the question What manner of persons ought ye to be 2 From the plurall number which is used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your conversations that is in all piety and holinesse Reason 1. Because every degree of piety and holinesse is as desirable in it selfe as the first is 2. Our desire and affection towards the highest degree of holinesse and piety is a part of the very first degree For there is no true holinesse without a desire of perfect holinesse 3. Because we are called unto perfect holinesse neither can we see God without it Vse This may serve to reprove those that rest in a kind of luke-warme profession or in a partiall practise of piety and holinesse Doct. 3. It makes much for the advancing of piety to look for and hasten unto the commming of the day of the Lord. This is gathered from v. 12 14. So Phil. 3. 20. Reason 1. Because it takes off our minds from all those things that belong unto this present world 2. Because it makes us to prepare our selves for the world to come 1 Iohn 3. 3. Vse This may serve to exhort us to raise up our minds as much as may be unto this spirituall looking for the Lord. Doct. 4. Our chiefest care touching the comming of the Lord should be to be found of him in peace This is gathered from v. 14. Now by peace is meant that condition which is pleasing unto God and approved of him whereupon not the anger but the goodnesse and grace of the Lord is shewed in communicating all happinesse Reason 1. Because the Lord is looked for as the supreme Judge whose anger is to be flyed from and avoided and his approbation and good liking greatly to be sought for 2. Because unlesse peace be then had afterwards it cannot be had for ever Vse This may serve to exhort us while we live here continually to seek to confirme our peace with God and in our own consciences Now this is done by raising up in our selves a lively faith and confidence establishing our hearts with all assurance of salvation and following all those means whereby our calling and election is made sure Doct. 5. From the long-suffering of God we must gather those things which make for the promoting of our peace and salvation This is gathered from v. 15. For when the Apostle tels us that we should account that the long suffering of the Lord is salvation he means that we should so think wich our selves and dispute of these things that we should gather nothing else from thence but that God aimes at our salvation and therefore we also should take great care of it Reason Because by these meditations we should confirme and increase both our faith and our sanctification For our reasonings and disputes when they are rightly directed either by the word or by the works of God as by a third argument to the strengthning of our faith and increase of holinesse a◠unto a conclusion drawne from thence they are those morall means whereby we work out our salvation with feare and trembling Vse This may serve to exhort us to exercise our selves more and more in such meditations for being accustomed thereunto from them we shall gather honey and medicine whence others suck poyson as we may see in this example where from the Lords prolonging of his comming the wicked men did conclude those things whereby they might confirme their profane opinions but the faithfull are taught on the contrary by the same argument to conclude those things which make much for their salvation Such is the Apostles admonition Rom. 6. 12. Doct. 6. In the writings of the Apostles and Prophets Christians must have a speciall heed to those things which do most direct them to such connexions or conclusions This is gathered from verse 15. Where Pauls testimony is cited to confirme illustrate this connexion not to prove other things which might easily be proved out of his writings Reason 1. Because these are most necessary for us to know and of perpetuall use 2. Because that was the wisdome of God communicated to the Apostles and Prophets that they might explaine these truths unto us most frequently and clearly which is the reason of that elogy which is given unto Paul in the text according to the wisdome given unto him he hath written unto us Vse This may serve to reprove those that doe more willingly by far give heed unto those things which do little or nothing at all touch the conscience of a man or the practise of his life The inward inclination and disposition of a man appeares manifestly by those things which he doth chiefly heed in his reading and hearing As if a man be given only to the tongues he will observe nothing but the words and phrases If he be a lover of Chronology he will take notice of nothing but the things that have beene done and the moments of time wherein they were done If he be a Disputer one that seeketh praise by arguing he will marke nothing but those things which make for controversies so a godly man although he will not neglect other things which serve for his use yet he doth chiefly fix his mind upon those things which do most directly tend unto godlinesse Doct. 7. We must understand all these things so as if they were directly written unto us This is gathered from these words Hath written unto us So Hebr. 12. 5. Reason 1. Because such was the wisdome of God which spake in these holy men that they wrote those things