AN EXPOSITION UPON THE FIRST CHAPTER OF THE second Epistle of Peter: WITH, THE PRINCIPAL DOCTRINES naturally arising from every verse of the same Chapter.  
By STEPHEN DENISON Minister of Kree-Church London.  IER. 14.19. 
Hast thou utterly rejected juda, hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good; and for time of healing, and behold trouble.  
LONDON, Printed by Richard Field for Robert Mylbourne, and are to be sold at the great South door of Paul's. 1622.   

TO THE RIGHT HONOURABLE AND ELECT LADY, THE LADY THEODOSIA DUDLEY, Grace and peace be multiplied.  
RIGHT HONOURABLE,  
As the Lord hath honoured you in respect of place, so he hath doubly honoured you with grace and virtue. Amongst the rest of the rare endowments wherewith God hath enriched your honourable person, I observe these in particular: First, humility,, a grace hard to be found in great personages. Secondly, love to God's house; your Honour's diligence in this kind will rise up in judgement against many proud despisers of holy things, and will condemn them. Thirdly, Christian government in your family. I could name many more, but it is needless, because they are better known than I can express them. Your singular virtues, together with the experience which I have of your love in the best things, do encourage me to dedicate this small work unto your Honor. The most part of this Chapter was preached in your hearing, and considering you vouchsafed to hear it preached with joy and great diligence, I make no doubt but your honour will accept it, and as diligently read it now, as before you heard it. Good Madam, I know God hath laid upon you a great trial of affliction, in that he hath taken away your noble son Sir Ferdinando Dudley. But I beseech you consider whither he is removed, to wit, from earth to heaven; his great zeal in Religion, especially in his later years with the fruit thereof, do give sufficient testimony of his present happiness. Who would not be content that their dearest friend should be advanced? Behold, he is advanced to a Crown, yea to a Crown of glory, which shall never be taken from him, nor he from it. If the dead in Christ were to speak unto us, they would surely say to us that mourn for them; Weep not for us, for we are in bliss and happiness. And so, if this worthy son were to speak unto you, he would say unto you (seeing your tears) My honourable Mother weep not for me, behold my happiness. The Church of God hath the greatest loss in the death of this worthy Saint. She hath too few such favourers as he was: but all must submit to the will of God; the will of the Lord is good, the Lord hath given, and the Lord hath taken away, blessed be the Name of the Lord. He is taken away from beholding the evil to come; and we are left still for our further trial; the Lord sanctify our crosses unto us. Sorrow for such a son shall be no hindrance (as I hope) but rather a furtherance to your Honour's zeal. This shall make you more mindful of mortality, more careful to work out your own salvation, more industrious in the study of heavenly things. And indeed it nearly concerneth every Christian, to have especial respect unto God's word in the time of affliction: for whence can any expect sound comfort in time of trouble but from the word, or whence strength to bear afflictions, but from the same word? The word of God is as the balm of Gilead: We must fly unto it to be healed of our sorrows. The word of God is as a strong Tower, we must run unto it, if we would be safe from spiritual dangers. Now God's word is not only that which is expressly written in the Bible, but also the labours of God's servants in expounding and preaching, so far as they deliver nothing but that which hath warrant from the Scripture, this is also God's word. And in this word we must be conversant as well as in the former; though in the former principally, because it was by immediate revelation. But I shall not need to provoke your Honour to the study of God's word, for I am persuaded you are taught of God. I only beseech your acceptation and patronage for this little Book; and so rest  
Your Honours to be commanded in all Christian service, STEPHEN DENISON.   

To the Christian Reader.  
Beloved Christian, I present this Book unto thy view; I desire thee to read it with an holy affection; interpret things in the best sense, and according to my true meaning, and thou shalt find nothing contrary to the analogy of faith. Some few things are escaped in the Printing, and in the pointing, but thou wilt easily conceive them, by diligent observation. Amongst the rest, these are escaped;  
Page 27. line 5. sins and godliness can never stand together, it should be, reigning sins and godliness can never stand together, it is only mis-pointed. Page 105. line 19 their is set in stead of ever, by mis-printing. Page 121 line 29. a deprived Minister is put in stead of a restrained Minister.  
If you reap any fruit by these my weak labours, give all the glory to God, and I beseech your prayers to God for me.  
Thine in the Lord, St. D.   

A Table of the chief things contained in this book, or a brief view of the Doctrines gathered out of every verse of the Chapter.  

VERSE 1.  
1 IT is an honest and commendable practice, for such as write Books, to set their names to their writings. page 1  
2 The chief of the creatures are but servants in respect of Christ. 2  
3 Unless a Minister speak as from Christ, we are not to receive him. 4  
4 Grace is a portion obtained by lot. 4  
5 The people may have the like saving graces as are in their Ministers. 5  
6 Gods own fidelity is an especial motive unto God to give grace. 6   

VERSE 2.  
1 God's favour & his Spirit are to be wished above all, etc. 6  
2 Peace with God is to be desired above all other peaces. 9  
3 Ministers should desire increase of grace in their bearers. 10  
4 Th● differences between literal and saving knowledge. 13  
5 The way to grow in grace, in sense and feeling of God's favour, in peace of conscience; yea the way to attain victory against enemies, and other temporal blessings (for all these are comprehended in grace and peace,) it is to get saving knowledge. 14  
6 jesus Christ is the only meritorious Saviour. 16  
7 Unto whom Christ is a Saviour, to them he will be a Lord. 18   

VERSE 3.  
1 Christ hath in him, not an humane power only, but also a divine. 20  
2 Whatsoever tendeth to salvation or sanctification, we receive it all from Christ. 21  
3 Whatsoever pertaineth to life and godliness, it is not of merit but of free grace. 23  
4 There is a life prepared for the elect after this life ended. 23  
5 The motives to persuade unto godliness. 26  
6 Glory and virtue go together; he that hath one, shall have both. 28  
7 No man can usurp glory and virtue, 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 mercenary. 33  
3 Saving grace comes the nearest of all other things to the nature of God. 34  
4 The Evangelicall promises are special means to beget grace in the heart. 36  
5 In the world there be great corruptions. 37  
6 Original sin 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 have received the divine nature. 41   

VERSE 5.  
1 We must not be content with that degree of grace which we have received in our first conversion, but we must to the first, labour to add other graces. 43  
2 There is a great deal of diligence required, for the obtaining of increase of grace. 43  
3 A Christian must not content himself with one good gift of the Spirit, etc. 44  
4 A Christian ought to labour to be truly virtuous. 45  
5 Virtue must be added unto Faith. 47  
6 It is not sufficient to be virtuous, but we must have knowledge also. 48   

VERSE 6.  
1 Temperance is the moderation of lust and appetite in the use 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 unto our knowledge. 51  
3 Godliness is a sincere desire, and conscionable endeavour after an universal conformity to Gods revealed will. 55   

VERSE 7.  
1 All such as truly fear God, are brethren. 58  
2 There ought to be brotherly love amongst Christians. 60  
3 Charity is to be laboured for aswell as other graces. 62   

VERSE 8.  
1 It is not sufficient to talk of grace, but we must have grace in possession. 65  
2 We must have grace always in readiness. 66  
3 It is not sufficient to have a truth of grace, but we must endeavour to abound in grace. 67  
4 Christians ought to labour for an holy strictness, yea for such a degree of strictness, as is esteemed curiosity in the world. 68  
5 A true sanctified Christian is no idle person. 70  
6 A Christian is not barren and unfruitful. 71  
7 Grace in the child of God, is the cause of painfulness and fruitfulness. 72  
8 Wherein the knowledge of Christ consisteth. 73   

VERSE 9  
1 Every graceless person is a blind person. 74  
2 Graceless persons are wilfully ignorant. 76  
3 Every man and woman are sinners of old. 78  
4 There is means whereby to be purged from old sins. 79  
5 Graceless persons are not exempted from that redemption which is by Christ. 80  
6 Graceless persons are very forgetful of God's blessings, yea even of redemption itself. 80   

VERSE 10.  
There is a double calling, uneffectuall and effectual: 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 persuaded of our effectual calling. 85  
4 We ought also to labour to be assured of our election. 86  
5 The marks of election. 87  
6 There is a great deal of diligence required for the making our calling and election sure. 88  
7 We ought the rather to get assurance, because this is a means to prevent falling away. 90  
8 How fare a man may fall from grace. 92  
9 The child of God shall never utterly and finally fall from grace. 94  
10 Practice of God's word, and adding grace unto grace is an especial means to prevent backesliding. 95   

VERSE 11.  
1 That Christ hath a kingdom. 96  
2 Christ's kingdom is an everlasting kingdom. 98  
3 That Christ's kingdom hath an entrance. 100  
4 That men and women do not enter the gate of grace by their own power, but by God's power. 101  
5 That there be degrees in this matter of entrance into the kingdom of grace. 103  
6 That the entrance into Christ's kingdom is made by the eight graces spoken of in the fift, sixth, seventh and eight verses of this Chapter. 104   

VERSE 12.  
1 It is a great sin in a Minister, to be negligent in his place. 106  
2 It ought to be an especial motive unto a Minister to be careful and diligent in his calling, because he may be a means, by his diligence, to bring souls into Christ's kingdom. 108  
3 That it is the office of the Minister, to put people in remembrance of those things which concern the kingdom of God. 108  
4 It is the duty of every 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, howsoever there may be many opinions concerning that truth. 111  
7 That there is but one truth, and that it was the only truth which was preached by the holy Apostles. 112  
8 It is lawful for a Minister to preach vulgar things. 113   

VERSE 13.  
1 The preaching of God's word is a just practice. 114  
2 It is a just practice, not only 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 until death in his ministerial pains. 120  
6 Ministers must endeavour, not only to inform the judgement, but also to work upon the affections. 123   

VERSE 14.  
1 A Christian should make account of short life. 125  
2 Consideration of the shortness of life should make us more diligent. 129  
3 Every one ought to be infallibly persuaded of the truth of God's word. 130  
4 Death is but a means of removal from one place to an other. 131   

VERSE 15.  
1 A Minister must endeavour the future good of the Church, as well as the present good. 134  
2 Ministers must carefully avoid errors in teaching. 136  
3 Why erroneous doctrine is compared to fables. 135   

VERSE 16.  
1 That it ought to be a great motive to people to hear their Ministers, when they are convinced in their consciences that they deal faithfully. 138  
2 That every man, yea the very elect themselves are naturally without the knowledge of the Gospel. 139  
3 That the Apostles were the especial instruments of making the Gospel manifest. 140  
4 That Ministers ought, above all other doctrine, to preach Christ. 142  
5 That Christ is mighty and strong, able to do what he will. 144  
6 The manner of Christ his coming in the flesh. 146  
7 That there was majesty in Christ whilst he lived upon the earth. 147  
8 That Christ his majesty was visible and apparent. 148  
9 That the Apostles had certain knowledge of the truth of those things which they did write and preach.   

VERSE 17.  
1 That Christ as man received all things from the Father. 152  
2 That God will honour them that honour him. 153  
3 What honour and glory Christ received in his transfiguration. 155  
4 That God hath his time to put honour upon his children. 156  
5 Rather then God's children shall want honour, God will give them honour by extraordinary means. 157  
6 God dwelleth in the midst of such glory, as becometh his greatness. 158  
7 How Christ is the Son of God, by what kind of sonship. 159  
8 Christ is beloved of God after an especial manner. 160  
9 That God the Father was ever well 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 God's voice is an audible voice. 166  
2 That it is an especial privilege to be conversant with Christ. 168  
3 Every place is holy during the time of God's holy ordinances. 171  
4 The Gospel of Christ is an infallible truth. 172   

VERSE 19  
1 We ought to prise the sentences of Scripture above all other speeches or Sentences. 173  
2 It is the duty of all Christians to give diligent heed 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 practice of hearing God's word by commending them. 177  
4 That the word is a light. 179  
5 The heart of the unregenerate is a dark place. 182  
6 Why illumination, or the gift of Christ, is compared to the dawning. 184  
7 Why it is compared to the morning Star. 185  
8 Differences between light in the elect, and light in the reprobate. 186  
9 How long we ought to give heed to God's word. 186   

VERSE 20.  
1 That none can interpret Scriptures without the help of God's Spirit. 188  
2 None should be ignorant that the Scripture is not of private interpretation. 191   

VERSE 21.  
1 The Scriptures are not the invention 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 canonical Scriptures were given by inspiration. 197  
6 That the holy Ghost did strongly reign in the Prophets and Apostles. 199    

AN EXPOSITION AND CERTAIN COLLATIONS, UPON 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; Simon Peter, a servant, and an Apostle of jesus Christ; the second, an inscription, in these words; To them which have obtained like precious faith with us; the third is a salutation, in these words; Grace and peace be multiplied, etc.  
Simon Peter. Observe here the first thing which the Apostle doth in this work; he sets or subscribes his name. And 
Doctrine.  It is an honest & commendable practice in such as write Books for the use of God's Church to do the same: and that for these reasons: first, to show that they are ready to justify their writings: secondly, that they are ready, to their power, to satisfy any which make any scruple of any thing writ by them: thirdly, that they are not ashamed of the truth delivered.  
Indeed in some cases Writers names are better kept close then published; as first, if the persons writing be scandalous, it is pity that their scandalous names should hinder the passage of the truth, Secondly, if the Penmen be in no request in the Church of God, it is pity that their disregard should hinder a profitable book.  

Use.  The use of this point may justly be to tax a great many nameless railing books, sent out by Anabaptists, Separatists, & the like, which are so vile & so bitter, as that the writers thereof have seemed to be ashamed to subscribe their names, as being unable indeed to justify them.  

Use.  This may also serve to justify the practice of reverend Ministers, which use to subscribe their names unto their writings. Their practice in publishing their names is not hypocritical and vainglorious, but Apostolical and sincere: 
1. Thess. 3 17  what they do in publishing their names, the Apostles did before them, as we see.  
A servant of jesus Christ. Peter was a great Apostle, and one that had obtained a great degree among men, and yet he professeth himself but a servant of jesus Christ; and indeed 
Doctrine.  the chief of the creatures are but servants in this respect. David though a King, yet professeth himself but a servant, in respect of God. Psal. 116.16. Yea the very Angels acknowledge themselves to be but fellow servants with us in the same regard, Reuel. 19.10.  

Use.  This makes much for the glory of Christ. We may say of Christ, as it is said of Melchisedech, Heb. 7.4. How great was this man unto whom the Patriarch Abraham paid tithes? So, how great was this God and man, unto whom Kings, Apostles, and Angels profess themselves to be but servants. And this should serve to remove the scandal of the Cross. They that take offence at Christ, because he died such a base death, should remember withal what the Scripture noteth concerning the glory of Christ.  

Use.  This also should teach every Christian, not to be ashamed to profess themselves to be the servants of Christ. We need not be ashamed of our Master, for he is a God; nor of our work, for it is honest; nor of our (though undeserved) wages, for that is no less than a kingdom; therefore let us profess without shame or abashment.  
And an Apostle. There were five orders of Ministers appointed by Christ, Ephes. 4.11. viz. Apostles, Prophets, Evangelists, Pastors and Doctors; amongst these five orders, the Apostles were the chief, and therefore are named in that forenamed Text before the Prophets, because indeed they lived to see all things accomplished, which the Prophets and john 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 have especial sway in Ecclesiastical government, Acts 15.3. they were to decide controversies. Thirdly, to work miracles, Matth. 10.8. heal the sick, cast out devils, etc. Fourthly, to preach to the whole world, Math. 28.19. and that by extraordinary revelation, Matth 10.20. It is not ye that speak, but the Spirit of your Father which speaketh in you.  
Now Peter was such a Minister, and not an ordinary teacher.  
An Apostle of jesus Christ. Here Peter doth intimate unto the Church, that their duty was to receive his doctrine, for he came unto them as an Apostle or messenger, from Christ, and did speak from him.  
And indeed, 
Doctrine.  unless a Minister speak as the words of Christ, we are not to receive him, nor his doctrine.  
If any come unto you, & bring you not this doctrine, receive him not to house, saith the Apostle, in the second Epistle of john, the tenth verse.  
And it is set down as the commendation of God's people, in john 10.5. that they will not follow a stranger, but fly from him, etc.  

Use.  The use of this is, to teach us Ministers, that if we will have God's people to receive our doctrine, than we must speak from Christ, and not from our own spirit: we must deliver the ordinances and oracles of Christ, not our own inventions.  

Use.  Secondly, it should teach the people, as good Baereans, to try the doctrine delivered unto them, whether it be from Christ, or no. And this will appear if they try it by the canonical Scriptures.  
To them which have obtained. The word in the original is very significant, for it signifieth to obtain by lot: whence we may observe, That grace is as a portion obtained by lot: and the reason is, because, as God is the author of whatsoever is given by lot, Pro. 16. the last verse, so he is the author of all grace which we receive, 1. Cor. 12.13. All these things worketh the same Spirit. Secondly, because, as in the deuiding of the land of Canaan, there was given, by God's disposing, to one Tribe a greater portion, to another Tribe a less, Num. 33.54. so to one is given a greater measure of grace, to another a less, 1. Cor. 12.13.  
Thirdly, because, as in that deuiding of Canaan by lot, every Tribe received an inheritance, but with condition, that they must fight for it, and cast out the inhabitants, Numbers 33.52. so every elect child of God shall receive a portion of grace, but yet always provided, that they cast out the inhabitants, that is, the strong man. For, if there be not a mortifying of the old man, there can be no putting on of the new.  

Use.  This should teach us, not to envy the gifts of others, though they be better than our own; it is God which giveth both the greater gift to another, and the less gift to thee: submit to his wisdom.  
Like precious faith. What Faith is, we will not in this place stand to define, purposing to speak at large of it (if God permit) among the Grounds of Religion, by way of catechism, neither will we insist on the preciousness of this grace; only that which we will observe, is, 
Doctrine.  That the people may attain the like saving graces as are in their Ministers. Yea in some particular graces the people may go beyond their Ministers, as we see in Aquila and Priscilla, in Acts 18.26. they outstripped Apollo's himself in some things. Yea, as we see likewise in experience from time to time; how many people be there that excel many Ministers, in patience, in tenderness of heart, in almsdeeds, and the like.  
And the reason is, because God is a free worker, he hath mercy on whom he will, and whom he will he hardeneth, Rom. 2.  

Use.  Ministers therefore must bestir themselves, lest the people outstrip them. And this indeed should be the striving between Ministers and people, namely to contend who shall outstrip one another in grace.  
By the righteousness of God. That is, by his fidelity in the performance of his promise. Whence note, that 
Doctrine.  Gods own fidelity is an especial motive unto God to give grace unto his elect. It moved him to give the like precious faith which he gave to his Apostles, even to his Church & people. And what I pray you moved Christ to send down his Spirit in the similitude of cloven Tongues, Acts 2.3. but because he had promised so to do? Acts 1. verse. 5.  
And it must needs be, if God give grace unto any of us, he is moved thereunto, either by something in himself, or else by something in us; but there is nothing in us naturally to move God: therefore he must needs be moved intrinsicallly, or by somewhat in himself, and that is his fidelity and mercy.  

Use.  Therefore the way to attain grace at God's hand, is to urge God with his promise; we must say as David did, Psal. 31.2. Deliver me in thy righteousness. Let us therefore get a catalogue of promises out of the Word, such as these. I will pour my Spirit upon all flesh, joel 2. They shall all be taught of God, jeremy 31. I will give them an heart of flesh, Ezech. 36. My servants shall rejoice, Esay 65. and then let us fly to the fidelity of God for the performance of these promises.   

Grace. Now come we to the third part of the Preface, which is the Salutation: and in this Salutation we are to take notice; first, of the things wished to the Church, and they are two, to wit, grace and peace.  
Where by grace, we are to understand two things, viz. the favour of God, as the same word is taken in Exodus 33.17. and the gift of the Spirit, as it is meant in Hebr. 13.9.  
So that the point hence to be observed is this, viz. 
Doctrine.  That the favour of God, and the gift of God's Spirit, they are to be wished and desired above all things in the world, next to God's glory. The Apostle wisheth these under the name of grace, as we see here, in the first place: and indeed these things are worth the seeking: for first, as for God's favour, it is better than life itself, as David speaketh, Psal. 63.3. It is the cause of all blessings which we receive; yea, without it nothing can comfort us. As nothing could satisfy Absalon, but the king's face, 2. Sam. 14.32. so nothing can satisfy a true Christian, but the assurance of God's favour.  
Secondly, as for the gift of the Spirit, what can be compared unto it? If with Simon Magus thou wouldst buy it with money, thy price will be scorned, all things are but dross and dung, as the Apostle speaketh, Phil. 3.6. in comparison of the excellent knowledge of Christ. Grace is that treasure in the field, and that Pearl, which when a man hath found, he will part with all which he hath to purchase it, Matth. 13. Yea, grace is that which will help in time of need, Hebr. 4.16. Riches will leave us, friends will forsake us at the hour of death, but saving grace will never forsake us.  
This serveth justly to reprove the common course of the world; for many will seek the favour of the Ruler, as it is in Proverbs 29.26. but, who respecteth or seeketh the favour of God? God's favour is neglected, as a thing not worthy our seeking, when it is the most excellent thing in the world. O fools that we are, when will we be wise!  
Secondly, let it serve to excite us to seek God's favour: and that we may attain unto it, these rules are to be observed: first, we must be throughly humbled for sin with Manasseh, 2. Chron. 33.12, 13. Secondly, we must come unto God by a Mediator, to wit, by Christ, as the men of Tyrus and Sydon, reconciled themselves to Herod, having made Blastus the King's Chamberlain their friend, Acts 12.20. Thirdly, we must come unto God with a resolution to become his servants, as the Prodigal son did, Luke 15.19. Which rules if we do observe, the Lord will come running to meet us; yea he will fall upon our necks, and kiss us.  
Yea there is not the filthiest adulterer, nor the most cutthroat usurer, nor the most damnable swearer, but if they had grace to come unto God after this manner, the Lord would forgive them, though their sins had been as red as scarlet.  

Use.  Again, this should teach us to labour for the gift of the Spirit, that is, for grace. And that we may obtain it: first, we must get the preparation thereunto, and that is, selfe-deniall, and humility; for God gives grace to the humble, 1. Pet. 5.5. Secondly, we must plant ourselves under a powerful Ministry: we must repair to the tents of the Shepherds, Cant. 1.8. Thirdly, we must wait in Jerusalem for the promise of the Father, Acts 1.4. we must not separate from God's true Church. If we observe these rules; this is the way to obtain grace.  
And peace. Peace in Scripture is sometimes used for prosperity, as in 1. Sam. 25.6. Peace be to thee, and peace be to thy house, and peace be to all that thou hast. It is the speech of David's messengers unto Nabal, wherein they wish him all prosperity.  
Secondly, Peace is used sometimes in a more restrained sense, and so it is taken for peace from enemies, as in 2. King. 20.19. where Hezekiah hearing of the coming of the Chaldeans, he makes answer to the Prophet; Is it not good that peace and truth be in my days? where, by peace, we are to understand peace from enemies.  
Thirdly, Peace is put also for reconciliation with God, as in Luke 2. Glory to God on high, on the earth peace, that is, reconciliation with God.  
We do not deny, but the very outward prosperity of the Church is to be desired, according to that in Psalm 102.14. Thy servants rejoice in her stones, and take pitic of her dust: and therefore that a woe belongs unto such as labour to ruinated the prosperity thereof.  
Secondly, we do not deny, but that peace also from enemies is greatly to be wished to the Church of God, according to that in Psalm 74.19. Give not the soul of thy Turtle dove into the hands of the multitude, etc. Neither of these two peaces are to be excluded in this wish or option of the Apostle.  
But I take it, that in this Text, by peace we are to understand peace from God especially.  

Doctrine.  And this peace indeed is of all other peaces to be desired. This is the peace which passeth all understanding, Phil. 4.7. This is that peace which the Apostle doth so earnestly wish to the Romans, in the fifteenth of that Epistle, the thirteenth verse, and to the Thessalonians in 2. Thess. 3.16. This is that peace which was bought with so dear a price, to wit, with the blood of Christ, Colos. 1.20. This is that peace which is the procurer of fellowship with God, Amos 3.3. Yea, this is that peace which is the cause of our salvation, and without the which we cannot be saved. Rom. 5.10.  

Use.  Let us labour for this peace above all. If we have peace with God, we need not fear any adverse power. If God be on our side, who can be against us?  
Secondly, if you think you have peace with God, then try your peace, whether it be sound or no: and the rather, because where the strong man armed keeps the house, there all his goods are in peace, Luke 11.21.  
Now the peace of God in the hearts of the elect, doth differ from the devil's peace in the hearts of the wicked, in diverse respects.  
First, because the peace of God hath a sure ground, as we see in the example of simeon, Luk. 2.29.30. whereas as the peace of the wicked hath no sound foundation.  
Secondly, because the peace of God follows upon great humiliation, Esay 61.3. whereas the peace of Satan doth not so.  
Thirdly, because the peace of God makes the person in whom it is, better towards God; it keeps his heart and mind in Christ jesus, Phil. 4.7. whereas the wicked are not bettered by their peace, but impaired.  
Fourthly, because the peace of God in the hearts of the elect is subject to interruption. For Zion (notwithstanding her peace with God) yet hath these and such like qualms; The Lord hath forsaken me, and my God hath forgotten me, Esay 49.14. whereas the peace of the wicked is not so, but is always alike. Let us therefore try our peace by these differences.  
Be multiplied. Peter desireth that grace might increase in the Church unto whom he writes; 
Doctrine.  And the same should every Minister desire concerning his hearers.  
Paul exhorteth the Thessalonians, to grow and to increase more and more, 1. Thessal. 4.1.10. And Peter concludeth his second Epistle with this close; Grow in grace, and in the knowledge of our Lord jesus Christ.  

Use.  And if the Ministers ought to desire a growth of grace in the people, then much more ought the people themselves to desire this growth. They should with Elisha desire a double portion of the Spirit, 2. King. 2.9. They should, like good Thessalonians, desire that their faith might grow mightily, and that their love one towards another might abound. 2. Thess. 1.3.  
And that we may grow in grace, we must observe these rules. First we must remove these impediments: we must beware of suffering sin to reign in us: we must beware of intangling ourselves over much with the affairs of this world: we must carefully avoid bad company. If we remove not these impediments, it is in vain for us to think ever to grow in grace.  
Secondly, if we desire to multiply grace, we must multiply use of means. We must hear much, we must pray much, and the like. Solomon's Temple had many thousand workmen, to bring it to perfection, 2. Chron. 2.2. even so it is no small pains which is required for the building of the temple of the holy Ghost in our hearts.  

Question.  But how may we try, whether we grow and multiply in grace, or no? or whether we decrease and go backward?  

Answer.  These are signs of growth of grace: First, if we attain increase of victory in our especial corruptions, sound mortification is substantial growing. Secondly, if we grow more holy concerning the celebrating of the Sabbath, concerning the inward worship of God, and the like. Thirdly, if we grow in righteousness in all our dealings towards men. Fourthly, if we grow in fruitfulness according to our ability. Fiftly, if we grow in sufficiency of gifts the better to glorify God. These are marks for strong Christians to examine their growth by.  
Now the signs of growth of grace in weak Christians, are these.  
First, if they grow in humiliation for sin, and in hatred to it, though they have as yet but small victory over it.  
Secondly, if they grow in care to avoid the occasions of their sin.  
Thirdly, if they grow in desire to attain the victory over corruption.  
Fourthly, if they grow in desire to be dissolved, that they might be freed from this body of death.  
By the knowledge of God. Howbeit the word in the original signifieth most properly, acknowledgement; yet it is best rendered in this place (as it doth also signify) Knowledge: for the compound word is used in Scripture sometimes as the simple, and in the same sense, as we read in Luke 1.4. that thou mayest know the word in the original, according to the Letter, signifies, that thou mayest acknowledge; but it is better translated as the simple word, that thou mayest know; and so in this place, in the acknowledgement of God, that is, in the knowledge of God.  
By or in the knowledge of God. By knowledge, is not meant a bare literal knowledge, as to know that there is a God, or, that there is a Christ, and that this Christ is Lord of all, and the like: but we are to understand it of a spiritual and special knowledge. And to the end that we may the more distinctly conceive what is meant by the special or saving knowledge of God; I will lay down certain differences between that kind of knowledge of God, which is merely literal, and that knowledge which is spiritual and saving.  
And the first difference is; this saving knowledge of God, is knowledge joined with saving faith, as we see in the example of Paul, 2. Tim. 1.12. I know whom I have believed: Knowledge and Faith went together. But literal knowledge is a bare notion in the brain, without faith in the heart; for so saith the Apostle, All men have not faith. 2. Thess. 3.2.  
Secondly, the saving knowledge of God, is transforming, it altereth the persons in whom it is to the similitude of it, even as a seal leaveth its print upon the wax. Thus we read 2. Corinth. 3.18. But we all with open face beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. It is not so with bare literal knowledge; it delighteth the subject, but it changeth him not.  
Thirdly, saving knowledge is experimental. God's children know Christ, and the power of his resurrection, and the fellowship of his afflictions, and are made conformable unto his death, Philip. 3.10. They feel that which they know: but it is not so with them which have a mere literal knowledge: these may talk of faith and regeneration, and the like, but they feel it not.  
Fourthly, the saving knowledge of God, is joined with obedience to God's commandments, as appears in 1. john 2.3.4. And hereby we do know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. But bare literal knowledge is not joined with sound practice: it can furnish a man with talk, and vain glorious words, but it leaves him short in practice: it can say well, but it cannot do well; it can frame a form of godliness, but it denieth the power, 2. Timothy 3.5.  
Fiftly, true saving knowledge is joined with the fruits of good works, as appeareth in Colos. 1.6. Which is come unto you as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. Whereas bare literal knowledge is always barren, it is like to the cursed fig tree, it hath leaves, but it bears no fruit.  
Lastly, true saving knowledge is joined with humility, it maketh a man or woman more humble, according to that in Ecclesiast. 1.18. For in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. Whereas bare literal knowledge, it puffeth up, as the Apostle speaketh in 1. Corinthians 8.1. Where have you any which have knowledge without grace, but they are puffed up like a bladder with the very conceit of it?  
Let us examine our knowledge by these six rules, and it will easily appear, whether it be saving or deceitful, whether it be spiritual or literal.  
By the knowledge of God. Hence we are to learn, 
Doctrine.  That the way to grow in sense & feeling of God's favour, to grow in grace, in peace of conscience; yea the way to attain victory against enemies and other temporal blessings, it is to get saving knowledge. This is manifest, because the Apostle wisheth here grace and peace to be multiplied by knowledge.  
And how came Paul to be rapt up into the third heaven? 2. Corinthians 12.4. or john to be ravished in the Spirit? Revelat. 1. but because revelations of knowledge were given unto them; their plenty of knowledge wrought in them a wonderful degree of the sense and feeling of God's favour.  
Secondly, how came Christians to understand the fear of the Lord, judgement, and righteousness, and equity, and every good path, but by knowledge? Prou. 2.3.4.9.  
Thirdly, whose ways are ways of pleasantness, and whose paths are paths of peace, but the ways and paths of knowledge? Prou. 3.17.  
Fourthly, how came that little City which had few men in it, to be delivered from the great King which came against it, but by wisdom? Eccles. 9.15.  
Fiftly, how came Solomon to be so incomparably rich, and honourable in the world, was it not because he asked wisdom in the first place? 2. Chron. 1.12.13.  
Thus you see the doctrine propounded, to be evidently proved in the several branches of it.  

Use.  And it serves first to show unto us a main reason, wherefore so many complaine of the want of peace of conscience, and of their not profiting in grace, and of their not beholding Gods favourable countenance, and the like. It is because they do not grow and increase in saving knowledge: for if they grew in knowledge, they should also grow in all other graces. Knowledge is the first wheel in this clock, it moveth all the rest.  
Secondly, it should serve to stir us up to the study of saving knowledge. Get we knowledge, and all other graces will follow. And the rules to be observed for the obtaining of knowledge, are these:  
First, we must seek it of God, by earnest praiet. So saith Solomon, Proverbs 2.3. If thou cry for knowledge, and lift up thy voice for understanding, than thou shalt understand the fear of the Lord, and shalt find the knowledge of God.  
Secondly, we must take great pains in seeking of it, and in digging for it in the mines of God's ordinances, according to the Wise man's direction, Proverbs 2.4. If thou searchest for her as for silver, etc.  
Thirdly, we must practise that which we know already. And this is the way to obtain more knowledge, according to that in john 7.17. If any man will do his will, he shall know of the doctrine, etc.  
Fourthly, we must walk with the wise, that is, we must company with such as fear God, and by this means we shall be made more wise. Proverbs 13.20.  
And of jesus. This name jesus, it signifies a Saviour: it is a name which was given unto Christ before he was conceived in the womb, Luk. 2.2. And the reason why it was given unto him, is yielded in Matthew 1.21. Thou shalt call his name jesus: for he shall save his people from their sins. But to come to the doctrine.  
jesus. In that Christ is here named jesus, which signifieth a Saviour, hence we are to note, 
Doctrine.  That he alone is the meritorious Saviour. This is manifest out of Acts 4.11. where it is said: This is the stone which was set at nought of you builders, which is become the head of the corner, neither is there salvation in any other, etc. And like unto this is that also in 1. john 5.11.12. And this is the record, that God hath given unto us eternal life, and this life is in his Son, he that hath the Son, hath life, and he that hath not the Son of God, hath not life. By which Texts it is manifest, that Christ is the only meritorious Saviour. There was never any other Saviour preached to the world by the Prophets and Apostles, neither was there ever any other Saviour believed on in the world by the true Church. 1. Timothy 3.16.  

Use.  Therefore this serves to confute that popish antichristian doctrine, concerning merit of works: for if Christ be the only jesus our Saviour, than our own works are not our saviours. What is more manifest? Where note by the way, we do not here speak against the doing of good works, or preach an exemption from good works, though we thus speak; we rather exhort men unto them by all our power: but that which we condemn and preach against, is the putting confidence in the merit of works. Therefore let not the Papists slander the doctrine of our Church, as though it were an enemy to the very practice of good works. It is not an enemy of charity, but a true friend unto it.  

Use.  Secondly, if Christ be the only Saviour, then let us trust in him alone. Our Fathers trusted in him, and were not confounded, Psalm 22.5. Yea, if God's wrath be kindled but a little, blessed are all that trust in Christ, Psalm 2.12. Let us not trust in our own works; Christ is sufficiently able of himself to save them which come unto God by him, Hebrews 7.25. And he is as willing as able; he intreateth us to be reconciled to God, 2. Corinthians 5.20. Christ is like an indulgent nurse, and we are like unto froward children; the nurse would kiss us and be friends, but we hang back and resist. But let us kiss the Son lest he be angry, and we perish from the right way, Psalm 2.  

Use.  This doctrine may also teach us, how to understand those words in Revelation 3.4. These shall walk with me in white, for they are worthy. It is not meant, that any man is worthy of heaven, by any merit in himself, but by the worthiness of Christ: it is not meant of our dignity, but of God's dignation.  
Secondly, hence we may learn, how aright to understand that place in james 2. that Abraham was justified by works. It is not meant that he was justified before God by works; for a man is justified before God by faith, without the works of the law, Romans 3.28. but it is meant, that he was justified before men by works; or, his faith was manifested to be a true living faith, by the fruits thereof.  
Thirdly, hence we may note, that that place in Reuel. 22.12. He will give to every man according as his works shall be is not meant of merit. It is one thing to receive according to our works, and another, to receive for the merit of our works.  
Our Lord. Whence observe we, that 
Doctrine.  unto whomsoeever Christ is a Saviour, to them he will be a Lord. Whosoever will not be ruled by Christ, they shall never be saved by him. Christ being consecrated, became the author of salvation to them which obey him, Hebrews 5.9. Whom Christ redeemeth, they follow him whither soever he goeth, Revelation 14.4. Christ is Priest after the order of Melchisedech, Psalm 110.4. that is, King and Priest; to signify, that unto whom he is a Priest to offer Sacrifice for, to them he is a King, to rule and govern them. It is said aswell, Behold thy King cometh unto thee, Zechar. 9.9. as, Behold, the deliverer shall come, Romans 11.26. In this respect Christ is like unto jephta, judges 11.9. For as jephta would not deliver the Giliadites out of the hands of their enemies, but upon condition, that he might be made their head: even so, no more will Christ deliver us spiritually, but upon condition, that he may be our head and chief governor.  

Use.  This showeth how horribly they deceive themselves, which expect salvation by Christ, and yet live in rebellion against him, and cry in their hearts; We will not have this man to rule over us. But let such men remember, that when Christ shall come, he shall call for his enemies which would not have him to rule over them, and will slay them publicly in stead of saving of them. Luke 19.27.  

Use.  Secondly, let this teach us to submit ourselves to Christ, to be ruled by him. And the rather, first, because his service is an honourable service: what service to the service of a King? Secondly, because it is a profitable service: what Potentate is able to do that for his servants, which Christ is able to do for his? Thirdly, because it is an easy service: for howbeit great pains is to be taken in this service, yet we must remember, this great pains by Christ is made easy unto us. Christ his yoke is easy, and his burden is light.  

Use.  Let us in the last place try ourselves, whether Christ rule over us or no; that so we may try, whether we shall be saved by him or no, and the trials briefly are these: First, if we fear to offend his godly will; for thus saith God: If I be a Master, where is my fear? Malach. 1.6. Secondly, it is a sign that we are Christ's servants, if he hath bored our ears, that is, if he hath given us a sanctified care, to hear the word profitably, Deuter. 15.17. Thirdly, it is a sign that Christ rules over us, if we obey, for it is in vain to call him, Lord, Lord, and not to do the things which he saith, Luke 6.46.   

According as his divine power, etc. Now come we from the Preface to the subiect-matter of the Epistle, which is threefold; First exhortatory, in this first chapter. For here he exhorteth to an increase of grace. Secondly, praemonitory, in the second chapter; for therein he fore-warneth us concerning false prophets. Thirdly, prophetical, in the third chapter; for therein is foretold the last judgement, and the manner of it. Before the Apostle come to his matter of exhortation, which beginneth in the fift verse, he first prefixeth an acknowledgement tending to God's glory, and the comfort of the Church, unto whom he writes in the third and fourth verses: in which acknowledgement, two things are to be noted: first, a cause, in the third verse: secondly, an effect, in the fourth verse. For the former, we are to note; first, the power of the giver, according to his divine power. Secondly, the bountifulness of the gift; all things which belong to life and godliness. Thirdly, the means of obtaining this gift, by the knowledge of him who hath called us unto glory and virtue.  
According to his divine power. This is spoken of Christ, and hath relation to the end of the former verse. Whence we are to note, 
Doctrine.  That jesus hath in him, not an humane power only, but also a divine, not the power of a man only, but also the power of a God. For this cause he is termed in Esay. 9.6, The mighty God. And in Tit. 2.13 The great God. For this cause is made mention of his mighty power, Phil. 3. the last: Yea for this cause he is said to have all power, both in heaven, and in earth. Matthew, 28.18.  
And it is further manifest, that Christ had divine power; First, because he was able to create the world, john 1.3. Secondly, because he is able with his word, to bear up the world, Hebr. 1.3. Thirdly, because he knows the thoughts of men, Mat. 9.4. Fourthly, because he wrought miracles by his own power, john 15.24. Fiftly, because he vanquished Satan, Hebrews 2.14. dissolved sin: 1. john 3.8. and overcame the world, john 16.33. which works he could never have turned his hand to, if he had not had a divine power.  

Use.  This makes against Arrians and other cursed heretics, which disable Christ, affirming him to be mere man, and not God.  
Secondly, it makes also against the blasphemous Papists, which subject Christ to the command of the virgin Marie, derogating thereby from his divine power.  
Thirdly, it may be terror to the wicked, and namely, to Antichrist: for it showeth how able Christ is to consume him with the spirit of his mouth, and to destroy him with the brightness of his coming, 2. Thessalonians 2.8.  
Fourthly, it may minister comfort to the faithful: for, be their dangers never so desperate, and their enemies never so malicious, yet Christ by his divine power, is able to deliver them, and to protect them. If a finite power be against them, yet an infinite power is for them, 2. Chron. 32.7.8.  
All things which pertain to life, and etc. Whence note we, 
Doctrine.  That whatsoever tendeth to salvation or sanctification, we receive it all from Christ. For by life here is meant, glory; and by godliness is meant virtue, as it is expounded in the end of the verse.  
The doctrine may be proved by instance. For, from whom have we the Gospel, but from Christ? The Gospel of the kingdom is Christ's Gospel, as it is termed 2. Corinthians 10.14. And God speaks unto his Church in these last days by his Son, Hebrews 1.1. Again, from whom receive we the Spirit, but from Christ? john 16.7. Thirdly, whence receive we gifts of the Spirit, but from Christ which ascended up on high? Ephes. 4.8. that he might give gifts to men. Of whose fullness do we receive grace for grace, but of Christ's fullness? john 1.16. Lastly, how are we kept in the state of grace unto glory, but by Christ, who is the Shepherd and Bishop of our souls? 1. Pet. 2.25.  
Furthermore, whence are the Sacraments but from Christ? He ordained Baptism, Mat. 28.19. He also instituted the Lords Supper, Matt. 26.26. Lastly, who is it that sends Ministers, but the same Christ, which gave some to be Apostles, some Prophets, some Evangelists, etc. Ephes. 4.  
So that it is apparent by instance, that whatsoever tendeth to salvation or sanctification, it is from Christ.  

Objection.  Yea but do we not receive these things, as well from God the Father, and from God the holy Ghost, as from Christ? I answer, Yes. Fare be it from us to exclude the Father, or the holy Ghost. But this we affirm, that as all things pertaining to life and godliness, are of the Father, and the holy Ghost, so they are also from Christ. For, as the Father hath life in himself, so he hath given to the Son to have life in himself. john 5.26.  

Use.  The use of this point may be to teach us to be thankful for Christ; for by his means we receive life, and all things tending thereunto. Yea it should teach us to depend upon Christ, for life, and for all the means thereof. Of his divine power we receive all things which belong to life and godliness.  
Secondly, this should teach us to take notice of Christ's bounty. He gives life and all things that belong thereunto. He is the good Shepherd, in Psalm 23. which supplieth all things necessary to his flock. Christ's flock may want many things which they desire, but they shall never want those things which shall be good for them.  
Hath given unto us. The word in the original is passive, and signifieth, hath been given: but we must know, that with the Greeks', the passive voice is sometimes put for the active. An example for this we have. Hebr. 12.26. where you have it translated, hath promised; but it properly signifieth, hath been promised: the passive voice being put for the active.  
But the doctrine hence is this, viz. 
Doctrine.  That whatsoever pertaineth to life and godliness, it is not of merit, but of free gift.  
Salvation is the free gift of God. Rom. 6. the last. The Gospel is the word of grace, that is, of free favour, Acts 20.32. To you it is given to know the mysteries of the Kingdom of God, Luke 8.10. Paul obtained mercy, not merit, 1. Tim. 1.16. By all which it is manifest, that salvation and all the means thereof, is of free gift: and so by us is to be accounted. But we will not insist upon this point.  
Life. Hence we are to note, 
Doctrine.  That there is a life prepared for the elect after this life ended. And that this is so, it is manifest out of Psalm 21.4. He asked life of thee, and thou gavest him a long life, for ever and ever. And Psalm 133. For there the Lord commanded the blessing, even life for ever. And Matth. 25.46. And they shall go away into everlasting punishment; but the righteous into life eternal. Unto this also accordeth that in john 11.25. jesus said unto her, I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. And that in Matthew. 22.32. I am the God of Abraham, and the God of Isaac, and the God of jacob: God is not the God of the dead, but of the living. And that in Colloss. 3.3. You are dead, and your life is hid with Christ in God. By all which testimonies it is proved, that there is a life prepared for Gods elect, after this life ended.  
Now if you desire to know what kind of life it is which is prepared, I confess I am not able to express it, if I had the tongues of men and Angels: but these things are noted in general in holy Scripture concerning it. First, that it is not a dissolute, but an holy life: and for this cause heaven is called an holy place, Hebr. 9.12. and Gods holy habitation, Deut. 26.15.  
Secondly, it is not a miserable, but a blessed life: For blessed are they which shall be called to the marriage Supper of the Lamb, Reuel. 19.9. and blessed are they which die in the Lord, etc. In this life shall be no sorrow, for all tears shall be wiped away. In this life shall be no want, for we shall hunger no more, nor thirst no more, Reuel. 7.16.17. In this life we shall be happy, in respect of our company, for we shall ever be with the Lord, 1. Thess. 4.14. Yea, we shall come to the company of innumerable Angels, Hebr. 12.22. and shall sit down with Abraham, Isaac and jacob in the kingdom of heaven, Matth. 8.11.  
Thirdly, that it is not a disquietous, but a peaceable life; and in this respect it is called a rest in Heb. 4.9. There remained therefore a rest to the people of God. Here God's children shall rest from their labours, Reuel. 14.13. Here they rest from their troubles and molestations, job 3.17.18. Yea, here they shall rest from their temptations. For he that is dead is freed from sin, Romans 6.7. and so by consequence, from all occasions and temptations of sin.  
Fourthly and lastly, it is an eternal life which is prepared, as appears by that speech of Christ himself in john 10.28. And I give unto them eternal life. And by that of the Apostle in 1. Pet. 1.4. where this life whereof we speak, is termed an inheritance incorruptible, and undefiled, that fadeth not away, etc.  

Use.  The application of this point may serve; first, to refel the cursed opinion of Atheists, which impugn and gainsay (especially in their hearts) the truth of this doctrine. These are like unto blind men, which say there is neither Sun, Moon, nor Stars in the firmament, because they see none, not considering what others see and know.  

Use.  Secondly, this should move us to be thankful to God for this his infinite mercy toward us, in that he hath provided thus for us for time to come: we shall not drop down like dogs and bruit beasts, but we shall live for ever.  

Use.  Thirdly, it should teach us to labour to attain this life. And that we may do so, we must observe these rules; first, we must learn to know God and Christ aright. For this is life eternal, to know God, and whom he hath sent, jesus Christ, john 17.3. Secondly, we must hear God's word with diligence: for God hath said; Hear, and your soul shall live, Esay 55.3. Thirdly, we must believe: for the just shall live by faith, that is, shall obtain eternal life by faith, Romans 1.17. For of that life the holy Ghost speaketh in that place. Fourthly, we must endeavour to keep the Commandments, Matthew 19.17. Fiftly, if we would receive the crown of life, we must be faithful to the death, Reuel. 2.10. Thus much for this point.  
And godliness. The word in the original signifieth the right worship of God, part being put for the whole. But certainly, by godliness, we are to understand the same as is understood by Virtue in the words following, to wit, all grace and goodness; but especially, holiness.  

Doctrine.  Now concerning this grace, first let us observe the motives which should move us to labour for it, and they are these: first, because we are commanded of God to labour for it, as in 1. Timothy 6.11. But thou a man of God, fly these things, and follow after righteousness, godliness, faith, love, patience, meekness, etc.  
Secondly, because it is a sign of election, Psalm 4.3. But know, that God hath chosen to himself a godly man.  
Thirdly, because it is profitable for all things, and hath the promises of this life present, and of that which is to come, 1. Tim. 4.8.  
Fourthly, because it is great gain, being joined with contentment, 1. Tim. 6.6.  
Now the means to attain godliness, are these: first, we must have a care to keep the Sabbath day holy. Profaneness upon the Sabbath, is the cause of profaneness all the week after.  
Secondly, we must be careful of private duties, as of prayer, reading, meditating, and the like; and that every day in the week.  
Thirdly, we must converse with such as are godly. Much increase of godliness is obtained by Christian society.  
Fourthly, we must be content to part with our sins; yea our especial sins reigning: sins and godliness can never stand together.  
Fiftly, we must be practisers of the will of God, and not hearers only. Practice is the very life of godliness. 2. Timothy 3.5.  
Lastly, if any desire to try themselves, whether they be godly or no, let them examine themselves by the five forenamed rules: for the practice or not practise of the rules, is a sign, either of our godliness, or profaneness. By them it will appear what we are.  
By the knowledge of him. What it is to know God aright, we heard before: and how knowledge is the means of increase in grace.  
Which hath called us unto glory & virtue. Some read the words thus; which hath called us by glory and virtue; understanding by glory and virtue, the glorious and virtuous work of God himself, in the converting and saving of a sinner. And howsoever this sense might stand well with the construction of the Greek Text, yet it doth not well agree to the scope of the holy Ghost. For the scope is not to show, by what we are called, but, unto what we are called: so that I embrace this reading, who hath called us to glory and virtue. And if any shall object, that the word in the original signifieth by glory and virtue, I answer, the word original may signify, by, or to: as the same word is used in Rom. 6.4. where it is said, that Christ was raised from the dead, by the glory of the Father: or, as it may be better rendered, to the glory of God the Father.  
Which hath called us unto glory and virtue. Where from the conjunction of these two together, we may observe, 
Doctrine.  that glory and virtue are twins, which go together, the one cannot be had without the other. He that will attain glory, must have virtue; and he that hath attained true virtue, he shall be sure to obtain glory. For the proof hereof I refer you to that in Psalm 84.11. For the Lord God is a Sun and shield: the Lord will give grace and glory. Where note, that the Lord gives not grace without glory, nor glory without grace: but unto whom he imparts the one, to them also he gives the other. The like we read in Acts 28.32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them which are sanctified. Where we must also note, unto whom this heavenly inheritance of glory is given; namely, to such as are sanctified, or to such as have virtue.  

Use.  Which showeth how fare they are deceived, which think to attain glory without virtue. But let such remember, God hath joined these two together; they must take both, or refuse both. Yea, let them seriously consider that in Hebrews 12.14. That without holiness no man shall see the Lord.  

Use.  Secondly, it may serve for the comfort of the godly. Let them assure themselves, that the same God which hath given them virtue, will also give them glory. These two, virtue and glory shall never be separated.  
Called. Whence note, 
Doctrine.  That no man may usurp glory and virtue: None can attain unto them, but he that is called unto them by God. The Corinthians did not usurp sanctity, but they were called to be Saints, 1. Corinthians 1.2. And the Thessallonians did not usurp salvation, but they were called to God's Kingdom, and glory. 1. Thes. 2.12.  
Yea, for the attaining of glory and virtue, there is required, not an outward calling only, but an inward, even that effectual calling, whereby we are translated out of darkness into his marvelous light. 1. Pet. 2.9.  

Reason.  And the reason is manifest, to wit, because grace and glory, they cannot be attained by humane power, as is clear out of Luke 13.24. Many shall seek to enter, and shall not be able: therefore these things cannot be usurped.  

Objection.  Now, if any shall object, that in the days of john Baptist, the violent took the kingdom by force, Mat. 11. my answer is, That violence doth not necessarily imply usurpation; a man may be violent in his calling, as jacob was in his wrestling with God, Genesis 32. The violent took the kingdom by force, but they were such as were called to the kingdom. The Israelites took the Land of Canaan by force; but they had a calling so to do.  

Use.  The use of the point is; First, to show the necessity of effectual calling. Unless we be first effectually called, we can neither attain glory nor virtue. Secondly, it showeth what a blessed thing it is to be truly called. If we be called effectually, we may lay hold both of glory and virtue without usurpation.  
Called to glory and virtue. Whence we may note, 
Doctrine.  that the calling of a Christian is an honourable calling: they are called to glory and virtue. For this cause the blessed Apostle nameth it an high calling in Philipp. 3.14.  
And in eed it must needs be an high calling; first, because thereby we are called to be the children of God. 1. john 3.1.  
Secondly, thereby we are called to the fellowship of Christ. 1. Corinth. 1.9.  
Thirdly, thereby we are called to be Kings and Priests. Reuel. 1.6.  
Fourthly, thereby we are called to be Saints here. 1. Corinth. 1.2.  
Fiftly, thereby we are called to be heirs of the unspeakable joys of heaven. Rom. 8.17.  
And therefore the calling of a Christian, is the most honourable calling in the world.  

Use.  Which serveth to manifest the folly of such which despise sanctified Christians. Many proud worldlings are lifted up, and exalt themselves above poor Christians, because they have borne all offices which some Christians have not. But understand ye unwise amongst the people; the poorest Christian hath a more honourable calling then yourselves. You have borne office on the earth, but a true Christian is set in heavenly places in Christ, Ephes. 1.4. His calling is worth ten thousand of yours; yea indeed yours is not worthy to be compared to it.  
Secondly, this should be a motive unto all Christians, to walk worthy this holy calling, as the Apostle also exhorteth, 1. Thess. 2.12. Otherwise, it were better that a millstone were hanged about our necks, and that we were cast into the bottom of the Sea, then that we should pollute this holy calling.   

Whereby. Some render it, in as much: but I rather subscribe unto their judgement which read the Text thus, whereby, or by which things; for they have reference to the beginning of the former verse, where it is said, that Christ by his divine power hath given unto us all things which belong to life and godliness: by which gift of all things, or by which all things given, most great and precious promises are also given.  
Most great and precious promises. Whence observe we, that 
Doctrine.  the promises of God are highly to be esteemed, they are to be accounted great, yea most great and precious.  
And that first, because they are the promises of a King, yea of the King of kings; and therefore to be highly esteemed for their author.  
Secondly, because they are of infallible truth. God's promises are not as the promises of many men, that is, yea and nay, but they are all, Yea, and Amen, 2. Corin. 1.20. and therefore to be respected for their truth.  
Thirdly, because they are the deeds and showings of a Christian for his salvation, and for all other good things. For, what have any of us to show, whereby we may challenge heaven, and remission of sins, and such like privileges, but only God's promises entitling us thereunto? Therefore, as a man maketh great account of his deeds and evidences, so must we of God's promises.  
Fourthly, God's promises have excellent effects: they make us partakers of the divine nature, as we shall hear afterwards, if God assist. Secondly, they comfort them which are cast down. Thirdly, they establish and confirm them which stand. And therefore they are highly to be esteemed.  
Fiftly, God's promises shall stand when heaven and earth shall be removed. For heaven and earth shall pass away, but my words shall not pass away. So saith Christ Matthew 24.35. Wherefore it followeth by sufficient reason, that the divine promises are to be respected for their stability.  

Use.  Not to insist upon any more arguments for the proof of the point, the uses which we may make of it, are these: First, it serveth justly to condemn all atheists and incredulous people, which respect not the promises of God. If a great man, or a friend engage himself by promise unto them, they make great account of such a promise; but as for the promises of God, they esteem them light. O cursed infidels! is the promise of a man precious, and is not the promise of a God infinitely more precious? Dost thou believe the creature, and not the Creator? But to let these pass.  
Secondly, it may also serve to reprove many Christians, which esteem too lightly of God's promises, putting them from them, as though they were little worth. Consider with thyself; suppose that a King should freely offer unto his subject a great gift, or should freely promise him such or such a favour; would we not account him foolish which would refuse the King's offer, and make light of it? Beloved, this is thy case: God doth freely offer to bind himself by promise unto thee, and thou refusest to take his word and offer.  
Thirdly, we must examine, whether the promises of God be most great and precious or no with us. And that will appear: first, by our zeal, and forwardness to hear God's word: if we esteem it precious, sure we will press unto it. Secondly, by our thankfulness for it. Thirdly, by our care to keep it safe. Fourthly, by our joy in it.  
Are given. Some read it thus; He hath given: taking the passive verb in the active signification, as the participle of the same word was taken actively in the former verse. Whether we take it actively or passively, it is not much material: the doctrine which will follow from either reading is this, viz. 
Doctrine.  That God's promises, though they be most great and precious, yet they are of free gift.  
What moved God to make that precious promise to Adam; the Seed of the woman shall break the Serpent's head, Genesis 3. but his own free grace? What moved Christ to say to the thief on the cross, To day thou shalt be with me in Paradise, Luke 23.43. but his own compassion? What caused the Lord to say unto Abraham; In thy seed shall all the Nations of the earth be blessed, Genesis 22.18. but his own goodness? The like may be said concerning the promise of sending of the Comforter, john 16.7. and concerning spiritual protection, Matth. 28.21. and concerning Christ's returning at the last day to receive us, john 14.3. The like may be said of the promises made to Israel concerning their return out of Egypt and Babylon. In a word, the like may be said of all Gods promises made to his Church; from time to time they were all of free grace.  

Objection.  Now if any shall object, that God was moved to promise riches unto Solomon, by the wise choice of Solomon himself, 1. Kings 3.12.13. and therefore that his promise is not always free.  
To such I answer, That the Lord gave the power to Solomon to make that choice, so that God is the cause of the cause. For if the Lord move us to do good, and enable us thereunto, and then make a gracious promise unto us for our obedience; it is manifest that the original of such a promise, is merely of grace, because he of his mercy enableth us to do that, for the which he is moved to make a promise unto us, and that by the same mercy.  

Use.  As this makes against merit-mongers, which ascribe so much to their deserts: so it serves to set forth the glory of God. He makes most great and precious promises, freely, and for nothing. If men make promises, commonly their promises are mercenary, but God's promises are free.  

Use.  Secondly, it may serve to encourage all such as are touched with the sense and feeling of their own unworthiness, to stir up themselves, to take hold on God's promises. They are free, they are of gift, they go not by desert, therefore receive them as a free gift offered to an unworthy person.  
That by them ye might be partakers of his divine nature. By divine nature here is not meant the very essence of God: for is impossible that the Lord should dwell essentially in so narrow a compass as our hearts, considering that the heavens, and the heavens of heavens are not able to contain him. 2. Chron. 2.6. But we are to understand by divine nature, the image of God, or true saving grace, which is called the divine nature: first, because it is begotten of God in the elect, john 1.13. Secondly, because it is like unto him, as being indeed his own image, Genesis 1.26.  
The divine nature. Hence we are to observe, that 
Doctrine.  Saving grace comes the nearest of all other things to the nature of God himself. It is called here the divine nature itself, from the near likeness which it hath unto it. So in like manner it is sometime termed God, as in 1. john 4.15. God dwelleth in him, that is, saving grace. Sometimes it is called Christ, as in Colos. 1.27. Christ in you the hope of glory, that is, grace in you. Sometimes also it is styled the holy Ghost, as in 1. Corinth. 6.19. Know you not that your body is the temple of the holy Ghost which is in you; that is, of grace which is in you. Now why is grace called God, and Christ, and holy Ghost, but merely in respect of that lively resemblance which it hath of God, of Christ, and of the holy Ghost?  

Reason.  And indeed saving grace may truly be said to come the nearest to the nature of God. First, because it is the most excellent thing in the world, according to that in Proverbs 4.7. Wisdom is the chief thing. Secondly, because it is the most pure thing in the world, more pure than alabaster, than gold, yea then the heavens themselves. Thirdly, because it is the most powerful thing in the world, next unto God himself: it is able to make of a Wolf, a Lamb, as we see in Paul. It is able to conquer the world: for this is the victory which overcometh the world, even our faith, 1. john 5.4. Yea it is able to quench all the fiery darts of the wicked one, Ephes. 6.16. Lastly, it is able to help in time of need, when all the world cannot help, Hebr. 4.16. Therefore grace comes the nearest to the nature of God.  

Use.  Which serves to descry the folly of Papists and other idolaters, which think to resemble God in bodily shapes, as though a dumb idol were the nearest of all other things to God's nature. But let such idiots remember, that not stone, or wood, or gold, but grace and virtue, come the nearest to God's image.  

Use.  Secondly, we may here take notice, that the devil was a liar from the beginning, in that he would make our first parents believe, that the way to become like to God, was to violate and break God's commandments, Genesis 3.5. whereas indeed the way to be like God, is to take the quite contrary course.  

Use.  Thirdly, this showeth that the sin of such which scoff at grace and persecute it, is very fearful; for in this they scoff at and persecute the divine nature: but let such remember the practice of Ishmael, and what befell him for the like sin, Genesis 21.9.10.  

Use.  Fourthly, this should teach us to esteem of God's children, which are endued with this divine nature; and we must labour for the same image, which we see in them: it is worth the labouring for, it is no less than the divine nature.  
Whereby. Whence observe we, that 
Doctrine.  The word, but especially the Gospel and the promises, are the means to beget this divine nature of saving grace in the hearts of the elect. Thus saith james in his first chapter & eighteenth verse; Of his own will begat he us by the word of truth. Thus saith also Peter in his first Epistle, the first chapter, and three and twentith verse; We are borne again, not of mortal seed, but of immortal by the word of God. I do not deny but that the Spirit may be received by the faithful preaching of any part of canonical Scripture: but yet it is also true, that most usually the Spirit is conveyed by the preaching of the Gospel; in which respect also the Gospel is called the ministration of the Spirit, 2. Corinthians 3.8. Not only because it is a spiritual doctrine, but also because the Spirit of God is given by it.  

Use.  This condemns the persecuters of the Gospel: for they are enemies to that which is the means of the greatest good unto God's Church. For, take away the Gospel, and how shall we ever come to be partakers of the divine nature?  

Use.  Secondly, this should teach us to be thankful for the Gospel, considering unto what an excellent purpose it is given, viz. that by it we might be made partakers of the divine nature.  
Thirdly, if ever we mean to be partaker of the divine nature, we must diligently hear Christ's Gospel, and carefully meditate therein day & night. We must make high account of the promises; for by them we come to be partakers of the divine nature.  
The corruptions in the world. By corruptions we are to understand the corrupt dealings in the world; the which corrupt dealings are fitly termed corruptions or putrefactions, because they come from the putrefaction of the flesh, and that for want of the salt of grace. And the doctrine hence to be observed, is, 
Doctrine.  That in the world there be great corruptions. There be, and have been corruptions in all sorts of men from time to time; in Magistrates, as Psalm 94.20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a Law? In Ministers, as Phil. 1.21. All seek their own things, and not that which is jesus Christ's. In tradesmen, as Hosea 12.7. He is a merchant, the balances of deceit are in his hand, he loveth to oppress. In congregations and meetings, as Psalm 58.1. Do ye indeed speak righteousness, O congregation? Do ye judge uprightly, O ye sons of men? yea in heart you work wickedness, 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 gross sins to pass unpunished? Do we not see things too much to be ruled by bribes or favour? Do we not see the liuings of Ministers to be impropriated, and given to them which feed not the flock? Do we not see Church-stockes, which are pretended to be for the poor, to be used especially at the humours, and for the easing of the rich? Do we not see many things pass for currant which are unsound, under colour of custom? Is not custom at these days (though never so corrupt) pleaded against law? It were infinite to insist on all particulars: for infinite are the corruptions of these times.  

Use.  But the uses which we may make of this point are these: first, it should teach us to bear with such Ministers as are earnest against the corruptions of the time. If ever there was need that ministers should cry shame against the abominations of the times, surely much more now: for never was the world more full of corruption, as I suppose.  
Secondly, it should teach us to be the more vigilant over ourselves, lest we be corrupted. It must be our care to keep ourselves unspotted of the world, james 1. the last verse. If it were an infectious time, how provident would men and women be to avoid the infection? Shall we be so careful for our bodies, and shall we not be much more circumspect for our souls? Yes by all means.  
Thirdly, this may teach us to justify God in all his visitations and judgements. If God bring upon us famine, sword, pestilence, or the like; the cause (if we consider it well) is most just: for the world is full of corruption and full of sin. If God drown the world, there is sufficient cause why he should do so, for all flesh had corrupted their ways.  
Fourthly, this should make us willing to die, and to leave this world, because it is so full of corruption. We must not desire death in respect of afflictions, but we may desire it in respect of sin; even as Elias when he saw idolatry publicly erected in the days of jesabel, he desired God to take away his life, 1. Kings 19.4.  
Through lust. By lust here we are to understand original sin: so that the point to be observed is, that 
Doctrine.  Original sin is the cause of all these innumerable corruptions which are in the world. This is manifest out of james 1.14. But every man is tempted when he is drawn away of his own lust, and is enticed; then when lust hath conceived, it bringeth forth sin, etc.  
The same Apostle saith to the same effect in jam. 4.1. From whence come wars and fightings amongst you, come they not from hence, even of your lusts which fight in your members? Our Saviour likewise implies he same in Matth. 15.18.19. For out of the heart proceed evil thoughts, that is, from the heart polluted with original sin. Thus David, when he had committed adultery and murder, acknowledged, that in sin his mother had conceived him, Psalm 51. as implying thereby, that original sin was the cause of the other sins. Thus likewise Paul in Roman. 7. acknowledgeth that he was led captive into sin by the law of sin, which was in his members. And for this cause those fifteen actual sins spoken of in Galat. 5.19.20. are called fruits of the flesh. All these places do sufficiently prove, that all corruptions are, or do flow from original sin.  

Objection.  Yea but swearing in common talk, it cometh of the evil one, Math. 5 37. and sin is called the lusts of the devil, john 8.44. therefore it seemeth that sin comes from the devil, and not of our own lusts. I answer: Sin comes from both, but especially, and immediately from our natural corruption: for were it not for this, Satan could do nothing at all unto us.  

Use.  Let the due consideration of this point teach us, not to impute our sins unto others, but especially to ourselves. Secondly, let us labour to mortify the flesh by the Spirit, and so we shall weaken all sin. Let us dry up the fountain, and the streams must needs cease.  
Having escaped. Whence observe we, that 
Doctrine.  the corruptions of the world may be shunned and escaped. Here the holy Ghost maketh mention of such as have escaped them. And in like manner we read of seven thousand which had not bowed the knee unto Baal, in the corrupt times of jesabel. The like may be said of the three Children, Daniel 3. and of joseph of Arimathea, Luke 23.57. of Noah in the old world, Genesis 7.1. of Lot in Sodom, 2. Peter 2.8. of the Angel or Minister of the church of Pergamus, Reuel. 2.13. who, though all of them lived in corrupt times, yet they kept their garments unspotted.  

Reason.  And the truth is, none doth compel to sin; for howbeit men sinne necessarily, they cannot choose but sin, yet they do not sinne compulsively. Satan prevails more by enticement then by force.  
Which serves to clear God's justice in the condemnation of a sinner. Every sinner is worthy to be condemned, because he sins without compulsion. God may justly say unto a graceless person, Who compelled thee to swear, to lie, to steal, to be drunk, and the like? Might not these things have been avoided? Dost thou not see such and such to shun them, and to avoid them? Therefore, forasmuch as thou hast sinned willingly, and with greediness: depart from me thou cursed into everlasting fire prepared for the devil and his angels.  

Use.  Secondly, forasmuch as sin and corruption may be avoided, therefore every one of us must be careful to avoid and shun it: and that first because God himself commands us to fly from it, Psalm 34.14. Eschew evil, etc. Secondly, because it dishonoureth God, and grieveth, yea quencheth his Spirit, as the Scripture speaketh. Thirdly, because it scandalizeth our profession, opening the mouths of the wicked, to speak evil of that worthy name after which we are named. Fourthly, because it giveth a dangerous example unto others. Fiftly, because it is perilous and pernicious to our souls. For all these reasons let us be careful to avoid sin.  

Use.  And that we may escape the corruptions of the world, we must observe these rules: First, we must watch and pray, that we enter not into temptation, Matth. 26.41. Secondly, we must not have fellowship with corrupters, Ephesians 5.11. Thirdly, we must take the benefit of all God's ordinances, as of the Word and Sacrament, and the like. God's ordinances are like a common armoury, out of which we may freely fetch all that is necessary for out defence.  
Having shunned. Observe here who they be which are said to have escaped the corruptions of the world, to wit, such as have received the divine nature.  

Doctrine.  And indeed no other can attain to this power. Who is it which overcometh the world, but he which is borne of God? 1. john 5.4. Who is it which keepeth himself, that the wicked one toucheth him not, but he that is borne again? 1. john 5.18.  

Reason.  And indeed none but such have the promise of especial protection. Secondly, none but such have the Spirit as a preserver. Thirdly, none but such have skill to use their weapons.  

Objection.  Yea but it is said of apostates, that they had clean escaped from them which live in error. I answer, The wicked indeed may shun sin for a time, but it is commonly but for a time. And when they do shun it, it is by the restraining Spirit of God, not by the sanctifying Spirit, as it is in those which are partakers of the divine nature.  

Use.  Hence we see what necessity there is, that we should labour to be partakers of this divine nature: Without it we shall never attain to escape the corruptions of the world.  

Use.  It showeth what cause mortified Christians have to bless God for this nature received. Hast thou obtained victory, thank the divine 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 devil.   

Besides this. Or moreover, for so the Text is read the best. Now the Apostle cometh to his exhortation: and the main matter whereunto he exhorteth the Church is, that it give all diligence for the attaining of grace. And this he doth from this fifth verse, unto the end of the eleventh. In the next place he showeth the reasons why he thus adhorteth, from the twelfth verse, to the end of the Chapter. In the former observe we first, what is exhorted, and that is, to add one grace to another, in 5.6. and 7. verses. Secondly, the arguments wherewith this exhortation is pressed, in the 8.9.10. and eleventh verses.  
Besides this. That is, over and above the gift of divine nature, which you have received, give, or bring with you (as the word signifieth) all diligence, etc. Whence note, that 
Doctrine.  no Christian must content himself with that degree of grace, which he hath received in his first conversion, but he must to the first labour to add other graces.  
The grace of regeneration is our talon, which we must so employ, as that we may gain five talents more, Matthew. 25. This was the godly practice of Paul himself, Phil. 3.13. where he saith, I forget those things which are behind, reaching forth to those things which are before, etc. They therefore which can content themselves with that grace which they suppose they have received, and think they need no more; it is a manifest sign they have received nothing yet, as they ought to receive.  
Giving all diligence. Or according to the original; bringing all diligence. The doctrine hence to be observed, is, that 
Doctrine.  There is a great deal 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 pains or seeking. We are called suddenly when we think least of any such matter, as we see in Paul and others. But as for increase of grace, it is not without great industry and diligence. David was eminent in grace, but he was withal very diligent in the use of means. For the obtaining of the same he prayed often, he fasted much; he meditated in God's word day and night. The like may be said of other of God's Saints, who have not obtained that degree of grace which they have, without much pains and great striving.  

Use.  Which serves to condemn those slow-bellies which would be content to receive saving grace, but they are loath to take any pains for it: if God will put it in their mouths, well and good; but if not, they are resolved not to seek it. O wretched man whosoever thou art! art thou content to labour and toil, and to use all possible diligence for the obtaining of the things of this life, and hast thou no pains for things of a better life? Surely thy condemnation sleepeth not.  

Use.  Secondly, this may serve to reprove such which are the means to discourage others from the diligent search of grace; labouring to persuade them that they are too forward, and the like. O impudent practice! doth God require all diligence for the acquiring of grace? and darest thou say, that diligence is more than needs? O cursed tongue, which contradictest thy Maker! how wilt thou escape vengeance?  

Use.  Lastly, this may serve to exhort all of us, to the practice of more diligence in the seeking of grace. We see worldlings omit no pains, but use all diligence to get wealth. Shall they be so busy for the earth, and shall not we be much more diligent for heaven? Let us learn of them.  
Add to your faith, etc. Observe here, we are not only exhorted to get faith, but likewise other graces: so that the point to be noted, is, that 
Doctrine.  A Christian must not content himself with one good gift of the Spirit, but he must labour for many gifts. For this we have the example of the Corinthians, 1. Corinth. 1.7. Who came behind in no good gift, and of Christ himself, Esay 11. who abounded with several gifts. A true servant of God must desire gifts whereby to glorify God in his calling, according to the example of Solomon. Secondly, he must desire saving gifts, which may distinguish him from reprobates, as faith, and holiness, and such like; but especially, every Christian must labour for that grace wherein he is most defective, and which is most contrary to his corruptions. The angry person must especially labour for patience; the lascivious person for chastity; the ambitious person for humility; the niggard for liberality; the intemperate man for sobriety, and the like.  

Use.  This may justly condemn the common multitude: for if they have but one good quality in them, they are prone to bless themselves in their estate, though they neglect all other good gifts of God's Spirit, and disesteem them.  

Use.  Secondly, let it put every one of us in mind, to take notice what graces we do especially want, and let us endeavour to obtain those graces. Let us forget that which is behind, and reach forward to that which is before.  
Add to your faith virtue. By virtue we are to understand an honest and good life, or an universal practice of all those graces which God hath put in us. Thus the good woman which was so painful in her calling, so faithful to her husband, so bountiful to the poor, is termed a virtuous woman, Prou. 31.10.  
The lesson hence to be learned, is, that 
Doctrine.  every Christian should labour to be truly virtuous, to be of a good life and canuersation.  
Thus we are taught, not only in this Text, Add to your faith virtue: but also in Philip. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, or if there be any praise, think on these things For this also we have 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 virtuous woman, Ruth 3.11. and of the good woman in Prou. 31.29. Many daughters have done virtuously, but thou excellest them all.  

Reason.  And indeed there is great necessity of virtue; first, because God is more glorified by deeds than words. It is true, there must be both, we must profess, and we must be virtuous; but the latter bringeth more glory to God than the former. Hereby (saith Christ) is my Father glorified, that ye bring forth much fruit, john 15.8.  
Secondly, we ought to be virtuous, because virtue is the power of profession. He or she that professeth Christ and is not virtuous, their profession is a powerlesse profession, it is of no validity, of no force; yea indeed it is mere hypocrisy, 2. Timothy 3.5. They have a form of godliness, but deny the power thereof.  
Thirdly, we ought to be virtuous, because this will sooner convince the wicked then any thing else: some which will not be won by the word, will be convinced by a good conversation, 1. Pet. 3.1.  

Use.  Now if there ought to be virtue amongst men, then how justly may we reprove the viciousness of the time? For, when did blasphemy, and profaneness, and whoredom, and drunkenness, and deceit, and lying, and pride, and idleness, and usury, and all kinds of vices more abound then at these days? How hard is it now to find a virtuous person?  
Secondly, this must teach every one of us to labour for a virtuous life and practice. Let Ministers, Magistrates, Masters of families, servants, children, and all sorts, from the highest to the lowest, labour to be truly virtuous; that is, let us all become zealous hearers of God's word, and conscionable doers and practisers of the same. Oh how happy were it for us, if we would suffer ourselves to be persuaded this way. The Lord persuade us.  
Add to your faith. Concerning faith we purpose to speak hereafter (if GOD permit) amongst the Grounds of Religion: The point therefore which we will observe in this place, is this, to wit, that 
Doctrine.  Virtue must be added unto Faith. Indeed it must flow from faith as from the fountain; and the reason is manifest: first, because else it is were sin. For, whatsoever is not of faith (whatsoever show it may make) it is sin, Romans 14.23. Secondly, because without faith it is impossible to please God, Hebrews 11.6. So that Virtue without faith is no better than Cain's sacrifice: It may give satisfaction to men, but it is an abomination to God.  

Use.  This serves to discover the nakedness of civil virtues. Many of the heathen were virtuous, some excelled for justice, others for fortitude, others for temperance, others for prudence. But because their virtues were not added to faith, therefore they were but glistering sins, they did not please God.  
Secondly, this proves against Papists, that our best works are not meritorious, ex opere operato. For if they were, what need virtue be added to faith to make it acceptable? Yea the truth is, that whatsoever is offered to God by an unregenerate person, which is destitute of faith: it is no better than if he should kill a man, or cut off a dog's neck, Esay 66.3.  
Thirdly, it must teach us to use all means whereby faith may be wrought and increased in our hearts: for, so much faith as we have, so much acceptation of virtue we shall find with God.  
Knowledge. Whence note, that 
Doctrine.  It is not sufficient for a Christian to be virtuous, but he must have knowledge also. Whereupon Solomon saith in Prover. 4.5. Get wisdom, get understanding, forget it not, & in the seventh verse, Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding.  
There be many motives to move us to seek after knowledge.  
First, because, by it we are translated out of darkness, and so by consequence, out of the kingdom of Satan.  
Secondly, because by it we come to have the image of God drawn upon us afresh, Col. 3.10.  
Thirdly, because in want of it, we are estranged from the life of God: we remain by ignorance in the state of death, that is, destitute of the life of Grace, Eph. 4.18.  
Fourthly, by ignorance we are liable to temporal judgements. For want of knowledge my people are destroyed, Hos. 4.6. yea to eternal damnation, 2 Thessal. 1.8. Christ will come in flaming fire, rendering vengeance to all them which know not God. We may as safely live in adultery as live blind and ignorant; both are damnable.  
But what kind of knowledge is it which we must join to our virtue?  
Surely it is not meant of worldly wisdom, much less of sinful craft and subtlety, neither is it meant of a bare literal knowledge in the brain.  
But it is meant of an holy experimental knowledge, wrought in the hearts of the elect by the holy Ghost, and that by the means of God's word.  
By which experimental knowledge, we come first to know ourselves, to wit, our cursed estate by nature. He that knoweth not himself to be in a damnable state naturally, to be under the wrath of God, and guilty of Adam's sin; he that is not convicted of the necessity of repentance and of the new birth, he knoweth nothing yet as he ought to know.  
Secondly, by this experimental knowledge, we come to know God and Christ. God to be our Father, Christ to be our Redeemer, the holy Ghost to be our sanctifier and comforter.  
Thirdly, by this experimental knowledge learned from God's word, we come to know Gods will, to wit, what to avoid and what to follow, what to believe and what to reject, how God will be worshipped, and the like.  
Lastly, by this experimental knowledge, we come more and more to know the wiles of Satan, the deceits of our own hearts, the ways of God's providence, the ways of God's works, and the like.  
But some may say, By what means may we attain this precious grace of saving knowledge?  
To such I answer, If thou desire to attain this grace, than first labour for humility: be a fool in thine own opinion: for the Lord teacheth the humble his way, Psal. 25.  
Secondly, search the Scriptures, for they are able to make thee wise to salvation, 2 Tim. 3.15.  
Thirdly, if thou lack wisdom, ask it of God, jam. 1   

Temperance. It is the moderation of lust and appetite, in the use of the gifts and creatures of God.  
As first in the use of meats & drinks: a temperate person will not waste and ruin his estate in frequent and riotous feasting, neither doth he desire to far deliciously every day. Yea if he live in such a place where there is great fare and plenty of wine, he hath learned to moderate himself concerning measure, partaking only so fare of God's creatures, as thereby he is made more fit to glorify God. There is great want of this branch of temperance at this day, as appears by the riotous feasting, by the drunkenness and gluttony of the time.  
Now the remedies against this intemperance, are first to remember that in Luke 21.34. Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, etc.  
Secondly, to remember the examples of the Saints, as of the three children in Dan. 1.8. who could not be tempted with the king's diet.  
Thirdly, let us consider that drunkards and gluttons shall have their part in the lake which burneth with fire and brimstone, Gal. 5.21. And let this move us to the practice of temperance.  
Secondly, temperance is seen in the moderation of apparel. A temperate person will apparel himself according to his sex, according to his place, according to the most modest fashion of his country, according to his ability, and the like. There is also great want of this branch of temperance, men are turned women, and women are turned men at these days: every fashion is in use but that which is most modest, and how unreasonably do men and women flaunt it out, fare above their degree and place? What difference is there in apparel between a Gentlewoman and a Lady; between a Lady and a Countess; between a Gentleman and a Knight; and a Knight and a Lord; between a Citizen and a Courtier? No man knoweth his place and degree.  
But let all intemperate persons in this kind remember that in Zeph. 1.8. It shall come to pass in the day of the Lords Sacrifice, that I will punish the Princes & the king's children, & all such as are clothed in strange apparel. Now if God could not endure pride of apparel in Princes, how shall he endure it in persons of mean rank?  
Patience. It is the due moderation of anger: and it is seen especially in the quiet and peaceable enduring of afflictions.  
There is a double patience; one towards God, the other towards men: both of these we must labour to add unto our knowedge.  
Patience towards God, is nothing else but an humble, meek and quiet submitting ourselves to God's correction, in what kind soever he shall think fit to chastise us. And this kind of Patience is enjoined in Pro. 3.11. My son despise not the chastening of the Lord, neither be weary of his correction.  
The arguments which should move us to this kind of patience are these: God's greatness; he is able to do what he will, and therefore it is but folly to carry ourselves frowardly towards him, we cannot resist him. Secondly, we must remember how they have spe● 〈◊〉 have been froward towards God. Did not God fearfully destroy Israel for their murmuring, 1 Cor. 10.10. Yea, who ever hardened his heart against the Lord, and prospered? job. 9.4.  
Thirdly, we must consider, how justly we do deserve any scourge which God inflicts upon us; and our just desert should make us patiented Mica. 7.9.  
Fourthly, we must remember that God correcteth us for our profit, as namely to make us partakers of his holiness and the like, Heb. 12.10. And shall we not be patiented to suffer for our own good?  
Fiftly, consider we the examples of the Saints, how patiently did they endure their trials, jam. 5.10.  
Sixtly, we have had the fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the father of Spirits, and live▪ Heb. 12.9.  

Objection.  But some it may be will say, my afflictions are greater than I can bear, therefore how is it possible that I should be patiented?  

Answ.  Surely thou deceivest thyself; God will not lay upon his children more than they can bear, but will give them the issue with the temptation, 1. Corinthians 10.13. It may be thou art not willing to bear, or thou art weary of thy burden, and therefore pleadest inability.  

Objection.  Yea but job cursed his birthday, by reason of afflictions; therefore is it any strange thing if such a weakling as I, am impatient?  

Answ.  We must not embolden ourselves in sin, by the frailties of the Saints; but consider again with thyself Iobs ●…ictions were greater than thine, his grief was heavier than the sand, job. 6.3.  

Use.  The use of this point may be: first for our trial and examination; try we ourselves whether we be truly patiented under Gods chastising hand or no, and the signs of patience are these. First, if we do not murmur neither in heart nor tongue. This was an argument of David's patience, Psal. 39.9. I was dumb and opened not my mouth, because thou didst it.  
Secondly, if we submit to the will of God, in our very extremity, as Christ did, Math. 26.39. Nevertheless not as I will, but as thou wilt.  
Thirdly, if we can bless God in the very fire of affliction, as job did; The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord, job. 1.21.  

Use.  In the next place, this point may serve justly to reprove us, for want of this kind of patience. What murmuring thereiss in time of unseasonable weather, our own ears may be witnesses: and so in like manner, how stubbornly we carry ourselves towards God if he touch us, our own consciences will easily testify. My brethren, these things ought not so to be.  
Patience. The second branch of patience, is that which we must exercise towards men. That is also intended in this Text, and we find it commanded in diverse places of Scripture, as in 1 Thess. 5.14. Now we exhort you brethren, warn them which are unruly, comfort the feeble minded, support the weak, be patiented towards all men. And in 1 Tim. 6.11. But thou o man of God, fly these things, and follow after righteousness, godliness, faith, love, patience, meekness.  
We must be patiented towards men, if they take away our goods, Math. 5.40. if they take away our good names, Math. 5.11. yea if they take away our lives, Isay. 53.7.  

Reason.  And great reason we should be patiented in this kind.  
First, because men could do nothing if God did not bid them. This was that which made David patiented when Shimei railed upon him, 2. Sam. 16.10.  
Secondly, because if men persecute us, it is because they are ignorant, they know not what they do: and this made Christ patiented, Luke 23.34.  
Thirdly, because all the persecutions of men, shall turn to our good: for the more we are persecuted, the more we are tried in this world, Dan. 11.33. and the more we shall be glorified in the world to come, 2. Cor. 4.17.  

Objection.  Yea, but mine enemy hath done me especial injury. 
Answer.  Surely if thy enemy hath done the injury, yet consider that thou thyself dost greater injury to God. Every day the Lord beareth with thee, and is patiented; oughtest not thou to do the like to thy brother?  

Objection.  Yea, but if I should put up such a wrong, it were a great indignity and disgrace unto me.  

Answ.  Thou thinkest then that to seek revenge, is a means to maintain thy credit: but thou art deceived, for it is a man's honour to pass by an offence, as Solomon speaketh, Prou. 20.3.  
Labour for this excellent grace, and that first because anger resteth in the bosom of fools, Ec. 7.9. Secondly, because causeless anger is manslaughter, 1. joh. 3.15. Thirdly, because the wrath of man worketh not the righteousness of God. Fourthly, because vengeance is peculiar to God, Rom. 12.19. Fiftly, because it is the greatest conquest in the world, for a man to rule his own spirit, Pro. 16.32.  
Try yourselves also, whether you have in any sort this grace or no; and the signs of it are these. First, if we can forgive from our hearts our enemies. Secondly, if we can hearty pray for them. Thirdly, if we can do them good in their necessity. Fourthly, if we can be grieved when we hear any ill to befall them. These are evident signs of patience. Although we reprove them for sin, and though we cannot endure their wickedness, yet if we can find these marks, we may be sure we have patience in the root.  
Godliness. It is a sincere desire, and conscionable endeavour after an universal conformity to Gods revealed will. I say, after an universal conformity; for we cannot say that an hypocrite is a godly person, because howsoever he doth many things prescribed in the first Table, yet he is sound tardy and foul in the second, neither can we say that a profane person is godly, because howsoever he doth many things prescribed in the second Table, yet he is careless in yielding obedience to the first: But he or she are true godly persons, which sincerely desire, and conscionably endeavour to yield universal obedience to Gods most holy will. I do not deny but the word translated godliness in this text, doth properly signify in the greek, a right worship of God, but I take it, that the holy-Ghost doth speak it Synecdochically, putting the right worship of God, which is but a part of godliness, for all godliness.  
The point hence to be noted is, that every true Christian ought to labour for godliness, or universal conformity to Gods will, and that for these reasons. First, First, because God commandeth so, 1 Tim. 6.11.  
Secondly, because true godliness is a sure mark of election, Psal. 4.3.  
Thirdly, because godliness hath been the practice of all God's children from time to time, as of Abel and Henock, and Noah, and Abraham, and the rest, from whom we ought not to degenerate.  

1. Objection.  But some (possibly) will object, If I should set myself for godliness, I should be scoffed at and derided, and hated and persecuted.  
I answer, It is most true, that whosoever will live godly in Christ jesus, must suffer persecution, as the Apostle speaketh, 2 Tim. 3.12. but it is as true, that whosoever denieth Christ before men, shall be denied by Christ at the last day, Mat. 10.33.  

2. Objection.  Others it may be will object, Yea but your definition of godliness is too strict, for who is able to conform himself universally to the will of God?  
I answer, We do not affirm that godliness is an absolute perfect conformity, but that it is a sincere desire and conscionable endeavour after universal conformity. And that this is never a whit too strict, it is apparent out of Math. 5.48. where Christ himself exhorteth us to be perfect, as out Father which is in heaven is perfect.  

Use.  The use of this point may be, first, to reprove the world of ungodliness; every sin is ungodliness, and when did sin ever more abound then at these days?  
Secondly, it serveth justly to condemn such as scoff and mock and deride at godliness, and at godly persons. Cursed Ismaelites they be; the Lord give them repentance, if they belong to his election.  
Thirdly, it serveth to justify the godly practices of God's children; they labour after godliness, they do well, let them labour more after it: they do but that which God himself requireth of them.  
Fourthly, this may serve to excite and to stir up all of us to the study of godliness; and that we may attain thereunto, we must observe these rules following.  
First, we must be content to part with our especial sins; reigning sin and godliness are like Dagon and the Ark, they can never stand together. Will you steal, murder, commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not, and come and stand before me in this House, whereupon my Name is called. It is the speech of God himself unto the jews in jeremy 7.9.10. wherein he doth reprove them for thinking, that godliness & reigning sin might stand together. The like reproof you have in Psalm 50.16.17. I will not name it, I leave it to your own reading. But by both these places you may plainly discern, that if we will be professors of the Gospel, or true godly persons, we must forsake sin. I conclude this point with that speech of the Apostle, 2. Timothy chapter 2. verse 19 Let every one that nameth the name of Christ, depart from iniquity.  
Secondly, if we desire to be truly godly, we must be careful to keep the Sabbath; it is a sure mark of an  person, to be a Sabbath-breaker, as on the contrary it is an evidence of godliness, conscionably to celebrate it to God's glory: he that is an Eunuch to God, keepeth God's Sabbath, as it is in Esay 56.4. The holy keeping of the Sabbath is a means to hollow us the better for all the week after; whereas the profaning of the Sabbath is the cause of profaneness & ungodliness, if God be not more merciful all our life after.  
Thirdly, if we desire to be truly godly, we must be careful of private duties of Religion: we must pray continually, 1. Thessalonians 5. We must meditate in the law of the Lord day and night, Psalm 1. We must beat down our bodies and keep them under, 1. Corinthians 9 the last. We must daily examine ourselves, and daily repent, Psalm 4.4. The way to be truly godly, is, throughly to exercise ourselves in these and the like duties.  
Fourthly, if we desire to be truly godly, we must associate ourselves with such as are godly. We must not inhaunt ourselves with  persons; for that is the way to be made : but with Saints and holy persons. So long as Peter kept company with Christ, he was religious and holy, but when he came amongst the high Priests servants, how profane was he, in denying his Master, in swearing, and forswearing, and the like? Matth. 26.  
And by these same rules we may also try whether we be truly godly or no: he that observeth these rules, is godly: he that observes them not, is certainly .   

Brotherly kindness. Or as the word may signify, brotherly love. I agree unto their judgement which refer this unto the inward affection; and the next, namely charity to the practice; the first is to teach us to love, the second is to teach us to be kind.  
Brotherly kindness. That is, love to the brethren. By brethren we are to understand such as truly fear God, unto whom, of all other men, our love and best affections are due.  
Brotherly. Hence observe we, that 
Doctrine.  all such as truly fear God, are brethren. And they are so called in Ephesians 6.23. Peace be to the brethren, with love and faith from God. And in Coloss. 1.2. To the Saints and faithful brethren in Christ.  
And justly are they so called: first, because they are adopted of one and the same Father, Ephes. 1.5.  
Secondly, because they are borne, I mean, newborn of one and the same mother, Galat 4.26.  
Thirdly, because they are brought up in the same family, Ephesians 2.19.  
Fourthly, because they shall be partakers of the same inheritance, Rom. 8.17.  

Use.  This serves to condemn the practice of such which do scoff at this term Brethren, saying, He is one of the holy brethren, and the like: Oh thou wretch! Doth God himself give this title to his people, and darest thou mock and scoff at it? Doth God give this name in holiness, and dost thou use it in derision?  
Secondly, this should teach rich Christians humility; they must know that the poorest Christian is their brother or sister, and therefore they must carry themselves accordingly towards them: they must not be ashamed of them; for if Christ himself be not ashamed to call us Brethren, as it is in Hebr. 2.10. than we must not be ashamed to own one another.  
Thirdly, this should teach poor Christians thankfulness; God hath made them, by virtue of regeneration akin to the greatest Nobles and Potentates in the world: I mean, to such Potentates as are true fearers of God. All God's people come of a great house, and are of a great kindred, both in respect of God and man, they are all brethren.  
Fourthly, this should teach us to avoid diverse things, as first, contention with any that fear God: we may say as Abraham said to Lot, Genesis 13.8. Let there be no strife between us, we are brethren.  
Secondly, evil speaking or slandering. It is the devil's property to traduce or falsely to accuse the brethren, Reuel. 12.10.  
Thirdly, we must avoid tyrannising over God's servants; we must remember they are our brethren.  
Fiftly, considering that all that fear God, are brethren, therefore this must teach us diverse things: it must teach us indeed to carry ourselves towards our fellow-Christians as towards brethren: therefore, as one brother will stand by another, so one Christian must defend another; we must not suffer any Christian to be wronged, if it be in our power to help him.  
Secondly, one brother will have a fellow-feeling with another; they will rejoice to see any good to befall one another, and they will grieve to see hurt. Even so we must rejoice to hear of the prosperity of Zion, and we must grieve to hear or to see the desolation thereof.  
Thirdly, one brother will do for another according to ability; even so we must every one according to his ability do for the Church of God. If a brother or sister be naked or destitute of daily food, as james speaketh, james 2.15. we must relieve them.  
Brotherly kindness, or brotherly love. In the next place we are to observe, that 
Doctrine.  There aught to be love amongst Christians, yea brotherly love. This is proved by 1. Pet. 3.8. Love as brethren. and out of Hebr. 13.1. Let brotherly love continue.  
And there be especial motives to stir us up to this love: first because it is a sign that we are translated from death to life. 1. john 3.14. Secondly, that we are borne of God, 1. john 4.7. Thirdly, that we are of the truth, 1. john 3.19. Fourthly, that God dwelleth in us, 1. john 4.16.  

Questi.  But how should I know a true Christian, that I may love him as a brother?  

Answ.  Thou mayest know him: first, by his faith; he looks for salvation by Christ alone.  
Secondly, by his humility; he thinketh basely of himself.  
Thirdly, by his love to God's house, the place where God's honour dwelleth.  
Fourthly, by his language, for he speaks the holy language of Canaan.  
Fiftly, by his practice and life; for he liveth holily, righteously, and soberly in this present world.  
Sixtly, by his fruitfulness; for he is no barren figtree, but he bringeth forth fruit in due season.  
Seventhly, by his opposition in this world; for his sect is evil spoken of in every place, Acts 28.22. Thus thou mayest know a Christian.  

Use.  Now, is it so, that true Christians, and true fearers of the Lord are to be beloved with brotherly love? Then this serves justly to rebuke the world for want of this brotherly love. The world is so fare from loving the godly, as that they hate no people in the world more. A fearful sign of a bad estate.  
Secondly, it may serve to reprove, even Christians themselves; for where is that love which should be amongst us? Surely, it is either grown cold, or else, which is worse, it's turned into prejudice and envy: but I will say with the Apostle in another case; My brethren, these things ought not so to be.  
Thirdly, this must teach us to be thankful to God, in that he hath commanded all to love us, and to encourage us. We may justly say with David, Lord, what is man that thou thus regardest him? The truth is, we deserve to be hated both of God and man: Therefore it is the greater mercy of God, not only to love us himself, but also to command others to love us.  
Fourthly, let this teach us to examine ourselves, whether we love the brethren or no. And that will appear by these signs: First, if we love poor Christians aswell as rich; if our love be towards all the Saints, Ephes. 1.15.  
Secondly, if we love not in tongue only, but in deed and in truth; if we love sincerely, from the heart, and fruitfully, doing them all the good we can.  
Thirdly, if we think our service for the Church to be easy, as jacob thought his seven year's service for Rachel, it is a sign we love.  
Fourthly, if we continue in our love towards God's Saints. The continuance proves our love to be true, the not continuing argueth hypocrisy in our love.  
Charity. By this we are to understand the practice or expression of brotherly love. In the former grace we are taught affection, in this grace we are taught action. The point is, that It is the part and duty of every Christian, amongst the rest of his gifts and graces, to labour for Charity. The Apostle Paul presseth this duty with great fervency, in 1. Corinth. 13.1.2.3. showing, that if one do never so great things, yet if he have not Charity, it availeth him nothing.  
Now there is a twofold charity to be exercised by us towards our brethren; the first is a charity towards their souls, the second is a charity towards their bodies.  
The Charity towards the souls of our brethren, is seen in these particulars: First, in pitying their spiritual estate, if we see them out of the way; according to that in jude 22. Have compassion of some, in putting difference. Or if we see them destitute of the means of salvation, if they be as sheep without a shepherd, Matth. 9, 36. or if they be proud and obstinate, jeremy 13.17. But if ye will not hear it, my soul shall weep in secret places for your pride.  
Secondly, Charity towards the souls of others is seen in the instructing of them. The Centurion shown himself a true charitable person, in building a Synagogue, Luke 7.5. Yea, in this he was more charitable than if he had built them an Almshouse or Hospital, by how much the soul is more excellent than the body.  
Thirdly, spiritual charity is seen in forgiving our brethren, if they have offended us, and now come and say, It repenteth me; according to that in Matth. 18.33. Shouldst not thou have had compassion on thy fellow-servant as I had compassion on thee? He that can forgive without revenge, is charitable.  
Fourthly, spiritual charity is seen in reproving 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 sin upon him. And indeed, what greater charity can there be then to labour to save a soul from hell?  
Fiftly, spiritual charity is seen in praying for the salvation of others. Thus Paul shown himself a charitable person in Romans 10.1. in that his hearts desire and prayer to God for Israel, was, that they might be saved.  

Use.  This may serve to reprove the world of want of this spiritual charity. For who amongst a thousand is charitable spiritually? Some will show themselves charitable in matters concerning the body; but what is become of spiritual charity?  
Now the charity towards the bodies of our neighbours is seen in these things.  

1. In commiserating their estate, to wit, in grieving for the affliction of joseph, Amos 6.6.  
2. In visiting them in their distress, james 1.27. Mat. 25.36.  
3. In feeding the hungry, and clothing the naked, job 31.17.19.  
4. In lending them sufficient for their need, Deuteronomy 15.8.  
5. In forgiving them their debts, if they be not able to repay, Luke 6.35.  
6. In standing in the gap, to turn away God's judgements from them, as Moses did, Psalm 106.23.   

Use.  This serves justly to reprove such as will reprove and exhort, and say, God help you, and the like; but they exercise no charity 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 us to labour for those forenamed graces, viz. faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and charity: Now in the verses following from the beginning of this eight verse, to the end of the eleventh, he presseth the said exhortation with diverse 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 utility or profit, in the tenth and eleventh verses.  
Now in that the holy Ghost doth use so many arguments for the enforcing of the exhortation to grace: it doth imply, that 
Doctrine.  Whosoever desire to persuade others to grace and godliness, they had need to use a great many arguments. With how many arguments doth the Spirit of God use to press duties in the Scripture? To instance in one duty for many, this duty of Alms: How is it pressed, in how many books, in how many chapters, in how many verses, with how many forcible persuasions?  

Use.  Which may serve justly to condemn our backwardness to that which is good, especially considering how little persuasion will prevail with us, unto that which is evil. We are soon tempted to sin; yea, oftentimes we tempt the Devil to tempt us, by running into places of temptation: we are more ready to sin (if it be possible) then the Devil can be to solicit us thereunto.  
If these things be in you. The words in the original are very significant; they may be read thus: if you have these things, or if these things be present with you.  
Where we are to note that it is not said, If you can talk of these things; or if you can purpose to labour for these things; or if you can wish these things: but, If you have these things. Whence observe, that 
Doctrine.  it is not sufficient to talk of grace, or to profess grace, but we must have grace in possession: according to that in Mark 9.50. Have salt in yourselves, and peace one with another. Thus Elihu was full of matter, job. 32.18. And Stephen was full of faith and power, Acts 6.8. Thus the Corinthians were enriched in every thing, 1. Cor. 1.5. And in Christ the Godhead dwells bodily, Col. 2 9  
And indeed, as the talk of riches profiteth nothing unless we have the possession of riches; so the talk of grace, and the profession of grace is vain, unless we be endued with grace.  

Use.  Which may seem to condemn many which content themselves with wishes and formalities, but have no substance of grace in them: But let such remember that copper will not pass for gold with God.  
If these things be in you, or, as the words in the original will also bear it, If these things be present with you: whence observe we, that 
Doctrine.  it is not sufficient to have grace; but we ought to have it always in readiness, it should not be at any time to seek, but it should still be present with us. This is that which is enjoined in Luke 12.35. Let your loins be girded about, and your lights burning, and ye yourselves, like to the men which wait for their Lord, when he will return from the wedding. And the want of this presence of grace, Christ reproveth in his Disciples, Luke 8.25. Where is your Faith? Their faith was to seek when they had most need of it; which was their sin. In this respect grace is compared to armour, or weapons; and Christians to soldiers: because as soldiers must never be without their weapons; so Christians must never be without their graces. Christian's must learn of Gentlemen, always to walk with their swords by their sides, that is, with grace.  
Use, against such as content themselves with vain expectations and purposes of grace; they mean to repent hereafter, and they purpose to break off their sins hereafter, and they say they will do great matters hereafter: But what grace or reformation have they for the present? Surely none.  
Secondly, this may serve justly to reprove even the very children of God, which are not so careful as they ought to be, to keep their graces in readiness. If any temptation come, they are to seek, and their heart fails them. My brethren, take heed of this unpreparedness.  
Thirdly, this must teach us to use the means whereby to keep the presence and nimbleness of grace, and for this end take these directions.  
First, beware of sin; for sin takes away the heart of grace, and the sense and feeling of it.  
Secondly, be diligent in the use of God's ordinances, for these maintain in us the life of grace.  
Thirdly, daily examine thyself whether thou findest the graces of God in thee, in that measure as thou didst find them yesterday or heretofore.  
Fourthly, labour to stir up the gift that is in thee, and the grace which thou hast received. Fire, if it be not stirred up, will burn deadly: So grace, if we do not quicken it up, will soon decay.  
Fiftly, labour to exercise thy graces by daily practice; want of practice causeth any gift to decay; weapons, if they be not used, will rust in the scabbard; so will grace.  
And abound. Whence observe we, that 
Doctrine.  it is not sufficient for a Christian to have a truth of grace in him, but he must endeavour to abound in grace.  
For this we read Phil. 1.9. And this I pray, that your love may abound yet more and more, in knowledge and in all judgement. And 1. Thess. 3.12. And the Lord make you to increase and abound in love one towards another: and thus Paul requires the Corinthians to abound to every good work, 2. Cor. 9.8. and rich men to be rich in good works, 1. Tim 6.18.  

Use.  This serveth justly to condemn our common practice, in that we content ourselves with so small a portion of grace, and labour not to abound therein.  
Secondly, It should serve to stir us up to labour to abound; and that we may so do, observe these doctrines.  
First, We must abound in the use of means. Great riches, or abundance, are not obtained, for the most part, without great pains and industry; no more are riches in grace.  
Secondly, We must employ our talents: He that well employeth his five talents, shall gain other five; but he that will hide his talon in the earth and not use it, he shall not increase but decrease.  
And abound. The word in the original is very significant, it signifieth properly to superabound, or to abound more than needs. Not that there is any degree of grace, which is indeed more than needs: but it is spoken in respect of the wicked, which esteem strictness of religion to be mere curiosity.  
The point hence to be noted is this, viz. that 
Doctrine.  Christians ought to labour for an holy strictness in profession, yea for such a degree of strictness as is esteemed curiosity in the world. This we are taught also in Ephes. 5.15. Walk circumspectly, or rather as the word in the original signifieth, walk accurately, or nicely.  
This we are taught also in Math. 5.48. Be ye perfect. Unto this strictness or holy curiosity, the examples of the Saints should move us. David danced before the Ark, although Michal esteemed him a fool for his labour, 2. Sam. 6.22.  
Thus Paul served the God of his Fathers, although that kind of service was counted heresy, Acts 24.14.  
Thus should Christians make question, Whether it be lawful to stand gazing at their doors in time of divine Service upon the Sabbath day? Whether it be lawful to swear at all in common talk? Whether it be lawful to receive all gifts, though never so freely offered? Whether it be lawful to go to the uttermost limits of lawfulness, in partaking of the things of this life; and thus in many other things.  

Use.  This condemneth the practice of hypocrites, which will not be counted fools for Christ, and therefore will profess no further than will stand with their credits.  
Secondly, It serves to condemn the practice of the wicked, which account all things which savour of any strictness, to be foolishness and curiosity; but let such remember that in Isay 5: Woe unto them which call good evil.  
Thirdly, to encourage all holy Christians in their strictness, let them go on, and be yet more curious and scrupulous in avoiding all appearance of evil, although they be despised for the same.  
Neither idle. Some translations read it, neither barren; but I rather agree to their judgements which read it neither idle. First, because the greek word doth most properly signify so, it being the same word which is used in Math. 20.6. Why stand ye here all the day idle? Secondly, because otherwise here might seem a vain tautology or repetition to be made: The first word, barren, being the same in sense with the second, unfruitfulness; which is not to be granted.  
Neither idle. Hence we may observe, that 
Doctrine.  A true sanctified Christian is no idle person. True Christianity, and idleness, they are as the Ark and Dagon, they cannot stand together. Thus jacob was a true Christian, and mark what pains he took, Gen. 32.40: The drought consumed him by day, and the frost by night, and the sleep departed from his eyes. Thus the good woman spoken of in Prou. 31. was a true Christian, and behold she seeketh wool and flax, and worketh willingly with her hands; yea, she riseth whilst it is night, and eateth not the bread of idleness, Pro. 31.13.15.27. Thus Paul was a Christian Minister, and he laboured more abundantly than they all, 1. Cor. 15.10. A Christian hath a double calling to follow. First, his general calling, as he is a Christian. Secondly, his particular calling, as he followeth this or that trade of life; and this double calling will not suffer him to be idle: he may haply want work in his particular calling at some times; but he can never want work in his general calling, he shall have enough to do, to work out his salvation, though he work day and night: therefore a true Christian cannot be an idle person.  

Objection.  But some possibly may object, that in 2. Thes. 3.11. I hear (saith Paul) that there be some which walk disorderly amongst you, and work not at all.  

Answer.  Such indeed were amongst the Thessalonians, but they were not of them. Or secondly, we deny not but a true child of God, may for a time be overtaken with idleness, as he may be overtaken with other sins; but idleness doth not reign in him.  

Use.  This serves to discover many to be no true Christians; as first, many of our gentry, which follow no calling but spend their precious time idly and scandalously. Secondly, our common beggars, which cast off all labour, and live by begging. Thirdly, usurers which cast off their lawful callings, and live by usury. Fourthly, stage-players, and cheators, and drunkards, and harlots, with many others, which follow no lawful employment: These are no true Christians, as appeareth by their idleness.  
Secondly, this may serve to excite us to avoid idleness; as we desire to approve ourselves true Christians, let us always be found either in our general or particular calling, and that for these reasons. First, because idleness is one of the very sins of Sodom, Ezek. 16.49.  
Secondly, because it is the breeder of other sins, 1. Tim 5.13.  
Thirdly, because it bringeth poverty by a just judgement of God, Pro. 24.34.  
And lastly, because it bringeth damnation, as appeareth by the foolish virgins which were found sleeping, Math. 25.  
Nor unfruitful. The best Greek copies read it thus, though there be some books which read it otherwise.  
The lesson hence to be learned is this, viz. that 
Doctrine.  as a true sanctified Christian is no idle person, so he is not barren & unfruitful. He is like a tree planted by the rivers of waters, which bringeth forth fruit in due season, Psal. 1. yea such as are planted in the house of the Lord, shall flourish in the courts of our God; they shall still bring forth fruit in old age, Psal. 92.13.14. And the wisdom which is from above, is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits. jam. 3.17.  
Thus the Macedonians were true sanctified Christians and their deep poverty abounded to their rich liberality, 2. Cor. 8.2. The like may be said of job in his 31. chapter, and of Cornelius, Acts. 10.1.2. and of Dorcas Acts 9.39. and of Zacchaus, Luke 19.8. and of the poor widow which cast in all her living into God's treasury, Mar. 12.34. and of the good women which followed Christ from Galilee, ministering unto him, Mat. 27.55.  

Reason.  And indeed it cannot be, but a true Christian must be fruitful. First, because Christ is his root, Rom. 11.18. Secondly, because God the Father is his planter, Esay 5.2.  

Use.  This may serve to discover many that make show of religion, not to be true sanctified Christians, because they are barren and unfruitful; their unfruitfulness argueth their unsoundness: but let all such remember the barren figtree, which Christ cursed, and let them tremble.  
Secondly, It may serve to excite every one of us to fruitfulness. Let us bring forth fruits worthy of repentance, Math. 3.8. Let us have our fruit unto holiness, Rom. 6.22. Let us be filled with the fruits of righteousness, Phil. 1.11. Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, Heb. 13.15. And to distribute or communicate let us not forget, for with such sacrifices God is well pleased, Heb. 13.16.  
They make you. Whence observe and note, that 
Doctrine.  grace in the child of God is the cause of painfulness and fruitfulness. Of painfulness; thus Paul was besides himself, as it were, in the servency and labour of his ministry, because the love of Christ constraineth him, 2. Cor. 5.14. Thus Noah, moved with fear prepared the Ark, Heb. 11.7. Thus jeremiah was constrained to preach, by that fire of grace which was within, jer. 20 7. Thus Peter and john could not but speak the things which they had seen & heard, being moved by the Spirit of God within them, Acts 4.20. And this puts a difference between the painfulness of worldlings & of Christians. Worldlings are moved to painfulness for greediness of gain, or the like, but Christians by the motion of grace, become painful; the one sort are moved by an outward cause, the other by an inward.  
Secondly, as grace is the cause of painfulness in the child of God, so it is of fruitfulness. For what moved Rahab to receive the Spies, and to hide them from the rage of their enemies, but faith? Heb. 11.31. What moved the good Samaritane to take care of the wounded man? Luke 10.33. but his inward compassion. What moveth the good man to lend? Psal. 112.5. but mercy and loving favour. And this also serves to put difference betwixt a true Christian and an hypocrite. For an hypocrite doth all for an outward cause, to wit, to be seen of men; but a true Christian doth that which he doth, in sincerity, and by the inward motion of grace.  
In the knowledge of our Lord jesus Christ. The knowledge of Christ consists mainly in those things: first, in knowing him to be very God: secondly, to be very man: thirdly, to be God and man in one person: fourthly, to be the second person in the Trinity, equal to the Father: fifthly, to be conceived by the holy Ghost, borne of the virgin Mary, and so as followeth of him in the Creed: sixthly, to know him to be the true Messiah, to be the only Saviour, to be a King to rule over us, a Priest to offer Sacrifice for us, and a Prophet to instruct us: sevenly, to know him experimentally, to know the working of his Spirit, the virtue of his death, burial, resurrection, ascension, mediation, and the like.  
This is the chief knowledge of all others, as the Apostle acknowledgeth, Philip. 3.8. yea it is eternal life, john 17.3. And Paul himself desired to know nothing but jesus Christ, and him crucified, 1. Corint. 2.2. Yea, if a man knew all other secrets, and were ignorant of Christ, he knew nothing as he ought to know.  
Now the means to attain this excellent knowledge, which passeth knowledge, is: First, to pray unto God, that he would reveal the Son to us; for none knoweth the Son but the Father, Luke 10.22.  
Secondly, to search the Scriptures, for they are they which testify of Christ, john 5.19.   

He is blind. Hence we are to observe, that 
Doctrine.  Every graceless person is a blind person: and so they are termed in diverse places of Scripture, as in Esay 42.7. where Christ is said to be given as a Covenant of the People, and a Light of thr Gentiles, to open the blind eyes, and to bring out the prisoners from the prison, and them that sit in darkness out of the prison house: and in Romans 1.21. where it is said of the graceless heathen, That their foolish heart was darkened: and in Matth. 15.14. where it is said of the graceless Pharises, That they were blind leaders of the blind.  

Reason.  And fitly may a graceless person be compared to a blind man for these reasons.  
First, because, as a blind man is apt to stray out of his way, and yet to think himself to be in the way; so a graceless person is prone to err from the way of God's precepts, and yet still to suppose that he is in the ready way to heaven.  
Secondly, because, as a blind man walketh on and seethe no danger, but thinks himself safe until he drop into a pit: even so a graceless person goeth on in his wicked course, and is secure until he suddenly drop into hell.  
Thirdly, because, as a blind man may easily be wronged in his meats, and drinks, and the like, taking that to be wholesome which is unwholesome; even so graceless persons may easily be wronged in their spiritual diet, taking that to be wholesome doctrine which is unsound and unwholesome.  
Fourthly, because, as a blind man is deprived of outward comfort; he seethe not the glory of the Sun, nor the beauty of the Moon, nor the pleasantness of the fields and of every tree: even so a graceless person is destitute of all sound consolation; he may seem to rejoice in the face, but he cannot rejoice in the heart.  

Quest.  But here it may be demanded, whence comes this fearful blindness upon mankind, was man at the first created blind?  

Answ.  Not so; Adam and Eve were created in the image of God, but striving for more knowledge than was fit for them, they lost that sight and knowledge which they had.  
Secondly, the devil the prince of darkness doth blind the eyes of infidels, that the light of the glorious Gospel of Christ might not shine unto them, 2. Cor. 4.4.  

Use.  Now, is it so, that every graceless person is blind? Then this doth justly meet with that proud self-conceitedness which is in graceless persons, especially if they be rich, or learned in humane learning, in that they are ready to say with the proud Pharises, john 9.40. Are we also blind? Unto whom we may answer, Yes verily, ye are also blind, being graceless. For whosoever hath not these things, is blind.  
Secondly, this teacheth us to take notice of this blindness, and to labour to get out of it; let us cry after Christ as Bartimeus did, Mark 10.51. and let us never give over our suit, until we obtain that spiritual eye-salue whereby we may see.  
Thirdly, this showeth what need every congregation hath of a guide, I mean of a faithful and understanding Minister. A blind person hath not more need of one to lead him, than we have of Ministers to guide us.  
And cannot see afar off. The word in the original signifieth winking with the eyes. Whence we are to observe, that 
Doctrine.  A graceless person is wilfully ignorant.  
This is proved out of Matth. 13.15. Their eyes they have closed, lest at any time they should see with their eyes; and out of 2. Peter 3.5. This they willingly are ignorant of. And out of john 3.19. Light came into the world; and men love darkness more than light.  
Thus we see multitudes which will not come where they may be instructed, refusing to come to the Church, refusing to dwell in Christian houses, abhorring to come in the company of the wise, and all because they would not be instructed.  

Reason.  And why are people willing to be ignorant? Surely, first, because their deeds are evil, therefore do they hate the light, john 3.19. They are loath to know the worst of their estates.  
Secondly, because they are self-conceited, and think that they know sufficient, when indeed they know nothing as they ought to know.  
Thirdly, because they are prone to have a prejudicate opinion of knowledge, esteeming basely of it; like unto fools which prise babbles at an high rate, but despise things precious.  

Use.  But let us beware of this sin: for if Christ will come in flaming fire, rendering vengeance unto them which know not God, 2. Thess. 1: then how much more will he be avenged of them which cry in their hearts; Depart from us, for we desire not the knowledge of thy ways? job 21.19.  
Secondly, let every one examine themselves, whether they be guilty yea or no of this sin; and it will appear by these marks: for first, if thou contemn powerful preaching, and wilfully neglect it: secondly, if thou art loath that thy conscience should be pricked with the sense and feeling of thy sin: thirdly, if thou hatest them that would instruct thee: fourthly, if thou shunnest the company and places where knowledge is to be learned: fifthly, if thou standest at a stay, and endevourest not to increase in knowledge: sixthly, if thou hast a base esteem of knowledge; thou needest go no further to seek marks, thou art wilfully ignorant. And therefore pray God to give thee repentance, that thou mayest escape his wrath.  
And hath forgotten that he was purged from his old sins. By old sins we are to understand sins committed of old: and graceless persons are said here to be purged from their old sins, that is, to be justified by Christ: not because they were effectually justified; for if so, then withal they should have been sanctified; but because justification is freely offered unto them, and because they make account that they have as good part in it as any other, therefore they are said to be purged. Lastly, graceless persons are said to forget this great work of redemption by Christ, to intimate, that they are grossly unthankful for the same. Thus you see the meaning of the words.  
Old sins. Whence observe we, that 
Doctrine.  Every man and woman are sinners of old. The wicked (saith David) are estranged from the womb, they go astray as soon as they be borne, speaking lies, Psalm 58.5. Hast thou marked the old way which wicked men have trodden? saith Eliphas, job 22.15. Thus job maketh mention of the sins of his youth, job 13.26. and David of the sin wherein he was conceived, Psal. 51: all implying that men and women are sinners of old.  
Besides proofs out of Scriptures, we see it manifest by woeful experience in the world. For do we not see children, before they can speak plain, to be subject to take God's name in vain, to lie, to be proud, to be vain, and the like? Yes, it is too manifest.  

Use.  Let it therefore teach us, not only to repent of our yesterday sins, and of our new sins, but also of our old sins. Let us learn of David to say, Remember not the sins of my youth, nor my transgressions, Psal. 25.7. And be it fare from us to extenuate or mince the sins of old, as though they were nothing, because they were committed in our minority, or for want of wit, and the like. And much more let us abhor to boast of our old sins, as it is the manner of many doting sinners. But let us know that old sins must have new repentance; or if they have not new repentance, certainly we may look that they shall have new judgements.  
Purged. Whence note, that 
Doctrine.  There is a means whereby to be purged even from old sins, that is, from the guiltiness and punishment of them. There is a fountain opened to the house of David, and to the inhabitants of jerusalem for sin and for uncleanness, Zach. 13.1.  
If any shall demand what fountain this is which purgeth away sin: I answer, It is no other but the precious blood of the Lord jesus; according to that of Reuelat. 1.5. To him that loved us, and washed us from our sins in his own blood, etc. and that in john 13.8. where Christ saith unto Peter, If I wash thee not, thou shalt have no part with me.  

Use.  Let us make this use of the point: first, in that there is a fountain opened, let us bless God for it, and wash ourselves in it by the hand of sound application. Let us not say with Naaman the Syrian, Are not Abana and Pharpar rivers of Damascus better than all the waters of Israel? 2. Kings 5.12. But renouncing the puddle of our own merits, let us fly to Christ's merits, the fountain of pure waters; and let us trust to him alone.  
Secondly, let us learn hence to esteem sin (as it is) to be a filthy and loathsome thing; were it not so, what need we to be purged? Yea, let us esteem it to be a most capital and heinous thing; for else, what needed such a strong purgation, as is the blood of Christ?  
Thirdly, this may be a remedy against despair: for, grant thou art a great sinner, and an old sinner; yet thou hast this comfort, if thou convert and turn, that there is sufficient means to purge thee from thy sins, though never so great, or of never so long continuance. Come by faith to the jordan of Christ's blood, and it will wash thee from thy leprosy, though thou wast a leper borne.  
They were purged. Whence observe, that 
Doctrine.  Graceless persons are not exempted from that redemption which is by Christ. This is a true saying, and worthy of all acceptation, That Christ jesus came into the world to save sinners, 1. Tim. 1.15. whereby sinners we are to understand as in other Texts of Scripture, graceless persons. The like we read in Luke 19.18. The Son of man is come to seek, and to save that which was lost. And in 1. john 2.1. If any man sin, we have an Advocate with the Father, and he is the Propitiation for our sins, etc.  

Use.  The Lord offereth Christ to all, and the Gospel preacheth Christ unto all: if any man therefore receive not benefit by Christ, his condemnation is of himself. For howsoever no man hath free will to believe if he list; yet in that he doth wilfully reject Gods offer of mercy, therefore he justly deserveth damnation.  
Have forgotten. Hence observe, that 
Doctrine.  Graceless persons are very forgetful of God's blessings, yea even of redemption itself.  
Thus it is said of the graceless Israelites in Psal. 106.7 Our Fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the sea, even at the red sea. And in the 21. verse of the same Psalm; They forgot God their Saviour, which had done great things in Egypt, etc.  
The reason of which forgetfulness is, because the memory of graceless persons is unsanctified. Our memories naturally being polluted as well as our judgements or affections.  
Secondly, because graceless persons they know not the benefit of redemption, they feel not the sweetness of it, and therefore, no marvel if they be forgetful or unmindful of it.  

Use.  This showeth how unworthy graceless persons are of God's benefits.  
And secondly, let all that fear God beware of this sin: yea let us remember night and day, this benefit of redemption, as being the greatest benefit of all other.   

Wherefore. Now the Apostle comes to a third argument, whereby he laboureth to enforce the former exhortation, and it is as though he should say: My Christian brethren, labour to have your hearts furnished with the eight forenamed graces; for if you be so happy as to attain unto them, then behold you shall make your calling and election sure; yea, you shall stand, and never totally nor finally fall.  
Wherefore. Before we come particularly to the doctrines of this text, we will premise something in general, concerning vocation and election.  
Vocation is two fold, viz. uneffectuall and only outward: or effectual and inward. Concerning uneffectuall calling, we read, Pro. 1.24. Because I have called, and ye have refused, I have stretched out my hand, and no man regarded, etc. and Isay 65.1.2. I said, Behold me, behold me, unto a nation that was not called by my name: I have spread out my hands all the day unto a rebellious people. And Mat. 22.14. Many are called, but few are chosen.  
Now by this outward uneffectuall calling, we are to understand all the outward means of salvation; as preaching of the word, outward and temporal benefits, crosses, afflictions, tribulations; for by all these means, God doth call and cry aloud to all men to repent: Never is the word preached, the conscience pricked, benefits bestowed, and afflictions brought, but the Lord cryeth, by these means, Repent, repent. Thus the Lord hath called to England and to this sinful city of London, for many years together; who amongst us can truly say but he hath been called upon, either by the word, or by his conscience, or by benefits, or by crosses? But we (wretches that we are) have turned the deaf ear to God; we have been like the adder that stoppeth her ear, which refuseth to hear the voice of the charmer, charm he never so sweetly. How justly might God forsake us and cease calling unto us? How justly might he say unto us as he saith unto the jews? Prou. 1.24.26. Because I have called and ye refused, I will also laugh at your calamities, and mock when your fear cometh.  
Effectual and inward calling, goeth a step beyond this uneffectuall and outward: for in the effectual calling, God doth not only afford the bare means of vocation, but also he addeth power to the means, and grace to them which are called unto, to hearken and to obey the call.  
The effectual calling, is like the calling of Lazarus out of the grave, john 11.41.42. Lazarus come forth; for there was not only a bare call, but also a quickening power to make the call effectual.  
The efficient cause of this effectual calling, is God himself; it is he which calleth us out of darkness into his marvelous light, the first of Peter 2.9. And indeed who is it that can make a dead man hear but God alone?  
The instrumental cause indeed is the word of God, as appeareth, 2. Thessalonians 2.14. Whereunto he called you by our Gospel to obtain the glory of our Lord jesus Christ.  
And yet let us not limit the holy One: howbeit therefore God doth most ordinarily call effectually, by the preaching of the word; yet we acknowledge he is able to call, and that effectually by other means, yea even without means, if it please him.  
The privileges of this calling are diverse: for first, hereby we are translated out of the kingdom of Satan, into the kingdom of Christ, Col. 1.13. a greater dignity then if we were taken from the dunghill to be favourites in the king's court.  
Secondly, hereby we are called to be Saints, 1. Cor. 1.2. whereas, before our called estate, we were no better than Devil's incarnate, in ourselves.  
Thirdly, hereby we are called to be sons and daughters of God almighty, 1. john 3.1.2. which is ten thousand times a greater honour then to be called the sons and daughters of Princes.  
Fourthly, hereby we are called to be heirs, yea to be coheirs with Christ, of the kingdom of heaven, Rom. 8.17.  

Use.  Let us learn therefore to esteem the calling of a Christian to be an high calling, Phil. 3.14. Let us not disgrace it by scandal, but rather endeavour to walk worthy of it; yea let us be thankful for it, if we be partakers of it, and acknowledge that it is one of the greatest favours that ever God shown us. Art thou effectually called? thou needst not envy the wicked in their greatest prosperity, thine estate is fare more excellent than theirs.  
And election. It is the eternal and unchangeable decree of God, whereby of his free grace and mercy, he hath made choice of some rather then of others, to bestow upon them eternal life and happiness, and that for the gloty of his free grace.  
That election was from all eternity, it is evident out of Ephes. 1.4. He hath chosen us in him before the foundation of the world. And that it is unchangeable, it is as evident, Rom. 11.2. God hath not cast away his people whom he foreknew. And Mal. 3.6. I am thy Lord, I change not, etc.  
Again, that election was of God's free grace, and not of men's merits foreseen, the Apostle declareth manifestly in Rom. 11.5.6. where he termeth election, the election of grace; showing withal, that if it be of grace, it is not of works, etc.  
Lastly, that election was made to the glory of God's free grace, it is also manifest Eph. 1.5. Having predestinated us unto the adoption of children, by jesus Christ, to himself, according to the good pleasure of his will, to the praise and glory of his grace. Thus we see the proofs of the definition.  

Use.  Let it teach us first, to deny ourselves, and our own righteousness. Our salvation is not of works, but of grace. Secondly, let it teach us to advance Gods free grace, in that he should make choice of us, and pass by others of our own flesh. Thirdly, let it stay us and comfort us, in that our election is unchangeable.  
To make your calling and election sure. Whence observe we, 
Doctrine.  That it is the part and duty of every Christian, to be well persuaded and assured of the truth of his calling and election: of his calling, so saith the Apostle, 2 Corinth. 13.5. Examine yourselves whether you be in the faith, prove your own selves: Know you not that jesus Christ is in you except ye be reprobates? Effectual calling is absolutely necessary to salvation; for unless a man be borne again, he cannot see the kingdom of God, john 3.3. yea effectual calling it is that which God especially respecteth; for circumcision availeth nothing, nor uncircumcision, but a new creature, Gal. 6.15. For these reasons we ought (to our power) make our calling sure.  
But some (possibly) will demand, by what means a man or woman may be assured of the truth and efficacy of their calling. I answer: Thou mayst know thy calling to be true and effectual by diverse signs and tokens. First, if it be a divine calling, that is, if it be of God; the world hath a call, and the Devil and Antichrist have a call; but the effectual calling is from God, and hath warrant from the word.  
Secondly, thy calling is effectual, if being of God thou dost yield unto it. It is not the bare call, but the yielding unto the call, which proveth the calling to be effectual.  
Thirdly, If thy vocation or calling, be an evocation or calling out: If thou findest thyself called out of Sodom and Babylon, that is, out of the dominion of former ignorance and wickedness; this is a blessed sign of effectual calling.  
Fourthly, If thy calling be a calling to, that is, if it do not only call thee out of vice, but also to positive virtue, as to the practice of holiness and righteousness, etc.  
Fiftly, If thy calling be a continued calling; If thou find that the same voice of God, which called thee and changed thee at the first, doth still call upon thee in every ordinance, and doth more and more go on to change thee from one degree of grace to another.  
Sixtly and lastly, If thy calling make thee fruitful in good works, as it did Zaccheus, Luke 19.8. The calling which procureth leaves but no fruit, is not effectual, I dare boldly say. By these signs thou mayst in some measure discern whether thy calling be effectual or no: take some pains in examining of thyself in private, and be not partial in thine examination.  
Again, as every Christian ought to labour to be persuaded of the truth of his calling, so in like manner he ought to be persuaded of his election. What man is there if he hear by a flying report, that great matters are befallen unto him, but he will inquire by all means whether the report be true or not? Or who is it which doth not desire to have deeds and evidences lying by him of his earthly possessions? Shall we be thus careful to make our houses and lands sure, and shall we not be much more careful to make our election and eternal estate sure? Yes by all means.  
And the assurance of election is necessary in two respects. First, in respect of God. Secondly, in respect of ourselves. In respect of God, as first, that we may be thankful to his Majesty for the great benefit of election; for how can we be thankful unless we know that we are elected? Secondly, that we may love God for electing of us; and how is it possible that we should love God, unless we know that he first loved us?  
Secondly, this assurance is necessary in respect of ourselves. For first, it is the ground of all sound joy; the especial joy of a Christian, is that his name is written in heaven, Luke 10.20. Now this joy we cannot have without assurance.  
And secondly, it is the especial means to sustain us in our greatest trials. What is it which stayeth us in the billows of temptation, but the grace of our hope, if it be steadfastly settled?  
Now the marks of election are these, whereby we may try ourselves in some measure.  
As first, if we find that the word of God hath come in power unto us: If it hath wrought powerfully upon our Consciences, to change and alter us. By this very argument Paul proveth the Thessalonians to be elected, in 1. Thessal. 1.4.5. Knowing, brethren beloved, your election of God; for our Gospel came unto you, not in word only, but also in power and in the holy Ghost.  
Secondly, If we find that we have faith to believe God's word savingly, it is a mark of election; for none but they which were ordained to eternal life believed, Acts 13.48.  
Thirdly, If we find that we are truly and effectually called: For indeed effectual calling, is an effect and consequence of election, according to that in Rom. 8.30. Whom he hath predestinated, them he hath called: Now this effect doth necessarily prove the precedent cause.  
Fourthly, If we find the end of election to be accomplished in us: For God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame, before him, in love, Ephesians 1.4. If we find these things in us, happy are we.  
Fiftly, if we be endued with those graces spoken of in Coloss. 3.12. Put on therefore (the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one an other, and forgiving one another, etc.  
Sixtly, if we find that we have grace given unto us to make choice of God to be our Summum bonum, or chief good. We could never have grace to make choice of God, unless he had first made choice of us. Not to multiply more signs of election: let every soul try himself by these, and the Lord give a blessing to thy endeavours.  
Give diligence. Or, be diligent. Whence observe, that 
Doctrine.  A great deal of diligence is required for the making of calling and election sure. And the reason is; first, because it is a difficult work; it is no easy matter to be undoubtedly assured of God's favour without wavering. This work hath much opposition; the world saith, it is presumption to go about to be fully persuaded; the devil he laboureth by all means to weaken our faith; and lastly, the flesh in us is faithless and unbelieving, hardly drawn to believe. Thus the work is hard. Secondly, there is required, to the obtaining of assurance, a great deal of means for the working of those graces whereby we must try ourselves; there is required hearing of the word, meditation in the fame, prayer, conferring, and the like. And this cannot be done without diligence. Thirdly, there is required much sifting and trying of our graces, whether they be true or no. Those graces from which we must conclude the certainty of our calling & election, had need be sound; & therefore had need be tried; and this trial cannot be made without some pains.  

Objection.  But some possibly will object, I find it no such difficult matter, to believe, that we should need to use any such great diligence to make our calling and election sure: I thank God I never doubted in all my life time; yea, it is pity that he should live that doth not believe. 
Answ.  Thus indeed many a wretched man deceiveth himself, putting presumption or carnal security for faith. But let such remember, He which never doubted, certainly never believed; if thou hadst faith indeed, thou shouldest find it more hard to believe.  

Objection.  Yea but are not many true Converts able to say by experience, that God gave unto them full assurance of his favour, even from the first day of their conversion; and that their assurance was wrought without their own industry and diligence? 
Answ.  I do not deny but that the Lord is able to give assurance without a man's own diligence; and that he often times also doth give it without our help. But no man must tempt the Lord in expecting an extraordinary work, considering the Lord affordeth ordinary means. God once gave Manna unto the children of Israel: but this doth not prove that others may expect the same in aftertimes. Yea whoso expecteth bread at these days, he must labour for it, and not look that it should still fall from heaven: even so, if we desire full assurance of God's favour, we must be diligent in seeking of it, and not expect it by extraordinary means. Secondly, even they which find the greatest assurance, yet (no doubt) they find divers assaults of Satan between times, shaking their assurance, and breeding doubts; which doubtings will not be healed again without diligence.  

Use.  This point serveth first, justly to reprove such as use no diligence this way; yea as think it to be curiosity and niceness for any man to give diligence to make his calling and election sure. And the sin of such is the greater, because they will use all diligence to get riches, to obtain their lusts, to have their wills, and the like; but they have no diligence to spare for God, or for their own salvation. I exhort such to repent of their former negligence this way, and to redeem the time with double diligence for hereafter.  
Secondly, let every man and woman stir up themselves to this diligence, viz. to make their calling and election sure. It is worth all our pains; for, what can be more sweet to the soul, then to be fully persuaded of God's favour? Neglect not such a comfort.  
Thirdly, considering that full assurance is not attained ordinarily, but by great diligence; therefore let such as have obtained it more easily, try their assurance, whether it be sound or no. And if they find it to be sound, let them be more thankful to God, who hath given that freely unto them, without their own labour, which he giveth not unto many others, but with much striving and industry.  
Wherefore the rather. These words have respect to that in the latter end of this tenth verse, where it is said: For if ye do these things, ye shall never fall. The point to be observed is this; 
Doctrine.  It is the part and duty of every Christian, the rather to be diligent to make his calling and election sure, because this is a means to prevent falling away.  
But some man may say, How is full assurance of election and calling, a means to prevent falling away? I answer, Because it is joined with many preservative graces, as with faith, and the like.  
Secondly, because, such is the sweetness of full assurance, that whosoever hath it, he would not part with it again for any pleasure or profit, whereby he is tempted to fall away. Thus assurance is a strong preservative against backesliding.  
But wherein standeth the force of this Argument, which the holy Ghost useth to persuade every man to make his calling and election sure? For, is it such a great matter to fall away, that we should the rather give diligence to make our calling and election sure, to prevent it? Surely yes, it is a sore matter and grievous for any to backeslide, or to play the apostate. If any man draw back (saith God) my soul shall have no pleasure in him, Hebrews 10.38. Yea, it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them, 2. Pet. 2.21.  
And the reason that backesliding is so fearful, is manifest: first, because it frustrateth or maketh vain all former good beginnings; for the righteousness of backsliders shall not once be mentioned, Ezech. 18.24. Secondly, because it giveth a stronger possession unto the devil then ever he had before: he reenters with seven devils worse than himself, Mat. 12.45. Thirdly, because it maketh a man or woman more like unto dogs and swine than Christians; The dog is returned to his vomit, etc. 2. Pet. 2.  

Use.  This serveth to show the reason or cause, why so many fall off at these days; it is because they never were diligent to make their calling and election sure. If they had laboured for assurance, their assurance would have prevented their fall. They should have stood by faith; whereas now they bear the price of their folly.  
For if ye do these things. Or, as it is in the original: Doing these things ye shall never fall. Now in that the Apostle doth seem to intimate, that our standing is conditional, and that it dependeth (in some sort) upon our own endeavours: 
Quest.  therefore the question may be this, viz. Whether the child of God, elected before all worlds, redeemed with the blood of Christ, and truly and effectually called, may ever totally and finally fall out of his election, redemption and vocation, and so become reprobate and be damned; and whether his standing depend mainly upon his own endeavours? 
Answ.  We do not deny but that hypocrites, which seem to be the children of God, and are not; and seem to have saving grace, but have not, may finally and totally fall from that which seemeth to have been in them in former times: as we see in the examples of Saul, and judas, and Demas, and many others. And the reason of their fall is: first, because they began in hypocrisy, and that profession which is begun in hypocrisy, will commonly end in apostasy. Secondly, because they never received the truth, or embraced profession for itself, or in the love of it, but merely for carnal ends, as for profit, or a great name, or to please others, and the like. And that profession which is undertaken for such causes, must needs cease, when the causes of it cease. Thirdly, because they were never any practisers of the word of God. They always built upon the sandy foundation of an outward profession, making no conscience of sound practice: and therefore, when the rain descended, and the floods came, and the winds blue and beat upon them, they fell, etc. Matth. 7.26.27.  
Again, we do not deny but that the very children of God may fall, in some measure, from some degree of that grace which they have had in former times. They may fall into great errors of judgement, as we see in the holy Galatians, which were ready to embrace another gospel; yea which were removed to another gospel, Galat. 1.6. Secondly, they may fall from their first love in some degree, Revelat. 2.4.5. Thirdly, they may fall into gross sin, as we see in David and Peter, and many other. Fourthly, they may fall from the sense and feeling of God's grace; and they may come to think themselves to be reprobates and castawaies, to be utterly deprived of grace, and the like.  
The reasons of which downfalls in God's children are diverse: first, want or neglect of powerful means. What was the reason of the fall of the Galatians, but Paul's absence? Secondly, idleness; for, how came David to fall so grossly, but in that he was found idle? 2. Sam. 11. Thirdly, bad company. For, how came Peter to deny his Master, but by being amongst the high priests servants? Math. 26. Fourthly, natural infirmity, we being too prone to fear men, and so to be discouraged by their threats and persecutions; or to please them, and so to yield unto them in all things; or to follow their guise or example. These, and such like, are causes of the fall of God's children from some degrees of grace.  
But that God's children once elected, redeemed and effectually called, should utterly and finally fall, we constantly deny it; and that for these reasons: first, because God hath expressly promised, that he will make with his servants an everlasting Covenant; and that he will not turn from them to do them good, but that he will put his fear in their hearts, that they may not departed from him, jeremy 32.40. Now God's promises are infallible. Secondly, because our marriage with Christ is an everlasting marriage: I will betrothe thee unto me for ever, Hosea 2.19. Now that which is for ever, shall never have end. Thirdly, because the Father is stronger than all, and none can pluck us out of his hand, john 10.28. Fourthly, because God will never cast away any whom he knew before, Rom. 11.12.  
If any shall object that in Exodus 32, 33; If any shall sinne against me, or whosoever sinneth against me, him will I blot out of my book: I answer, The Lord speaketh there figuratively, and to our capacities; and his meaning is, that he will manifest rebels not to be written in his book: that whereas they seemed to be the elect people of God, by outward prerogatives and external profession, now the Lord will demonstrate them to be of the Synagogue of Satan. This must needs be the meaning of the holy Ghost in that place. For where he speaketh particularly concerning Gods decrees, he shows, that they are immutable, that they are like the mighty mountains which stand fast for ever, Psal. 33.11. Pro. 19.21. The counsel of the Lord shall stand.  
For the second part of the question, to wit, Whether a child of God stand mainly by his own endeavours or not? because it is said; If ye do these things, ye shall never fall: I answer, He that made us without us, will not save us without us. We must work out our salvation, Philip. 2.12. so that our endeavours are required in this business. Howbeit it is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Rom. 9.16. We must work, but we stand not mainly by our own work, but we are kept by the power of God, as Peter speaketh in his first Epistle the first chapter. Practise indeed is an excellent means to prevent the fall, as we shall show when we come to the Doctrine; but it is not the main. We have an higher cause of standing then our own endeavours, to wit, the divine power; or else we should quickly fall, for any thing we are able to do by our best industry.  
If ye do these things ye shall never fall. The doctrine hence to be observed, is, that 
Doctrine.  Practice of God's word, and adding grace unto grace, is an especial means to prevent backsliding. And that practice is an especial means to prevent back-sliding, it is manifest out of Mat. 7.24: Whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was founded upon a Rock.  
Secondly, that adding grace unto grace, is likewise a means to prevent back-sliding, it is evident: for these words in the Text, If ye do these things ye shall never fall, have relation to that which goeth before in the fift, sixth, and seventh verses of this Chapter; where we are exhorted to add grace unto grace: which if we do, we have boar a promise, we shall never fall. Grace is of a preservative power, yea it is the armour of a Christian: Faith is a shield, Righteousness is a breastplate, Hope is an helmet, Truth is a warlike girdle, Courage is warlike boots or leg-harness: as they are compared, Ephes. 6. Now therefore to add grace unto grace must needs be a means to prevent back-sliding.  

Use.  This serves to descry unto us, the reason that so many carnal Gospelers fall off or go back from their former true profession; it is because howsoever they can talk of religion, and discourse of godliness, yet they do not practise it; if they did turn their talk into practice, they should stand more firmly than they do.  
2. This shows the very cause why many of God's children do fall from the first forwardness; it is partly want of practice, and partly want of adding grace unto grace.  
Many of the children of God, for want of practice and adding grace unto grace, do fall into those sins, which others of God's servants never fall into, being more practical; and more careful to add grace unto grace. Therefore as any of us desire to prevent apostasy in ourselves, let us be admonished to practise and increase in grace, at the least let us use our best endeavours thereunto. If we do these things, it rests upon God's fidelity that we shall never f●ll.   

An entrance into the everlasting kingdom. Now we are come to the fourth and last argument, whereby the former exhortation concerning adding grace unto grace, is pressed and urged. Wherein first we are to observe, that 
Doctrine.  Christ hath a kingdom: For here, as you see, is made mention of it, and for the same cause is he termed a king, Zech. 9.9: Behold thy king cometh unto thee; and in many other places. Now the kingdom of Christ is twofold, viz. the kingdom of grace, and the kingdom of glory. Concerning the kingdom of grace we read, Col. 1.13. where it is said That God hath delivered us out of the power of darkness, and translated us into the kingdom of his dear Son, that is, into the kingdom of grace. And this kingdom of grace is exercised in the hearts of men, in righteousness, and peace and joy in the holy Ghost, Rom. 14.17. the laws thereof being the word of God, which is the word of the kingdom; the subjects, all the elect which are effectually called and regenerate, Psal. 2.6.  
Secondly, as Christ hath a kingdom of grace, so he hath a kingdom of glory; according to that of the penitent thief, Luke 23.40. Lord remember me when thou comest into thy kingdom, that is, into thy kingdom of glory. And this kingdom is not exercised as the former, by the word and discipline; but immediately, as seemeth to be intimated, Reu. 7.17. where it is said that the Lamb doth lead unto the living fountains of waters. Where, by waters (I take it) is meant waters of comfort: and by leading, an immediate work of Christ. Now the subjects of this kingdom of glory are, not only the Saints, according to that in Reu. 14.1. I saw a Lamb standing upon mount Zion; but also the very Angels; for so much the Apostle Peter doth plainly imply in his first epistle, 3.22. Who is gone (meaning Christ) and is on the right hand of God; Angels and authorities and powers being made subject unto him.  

Use.  Which bewrayeth the blindness of the jews despising Christ for his meanness, not knowing indeed his greatness: they take notice of his cross, but not of his Crown.  
Secondly, let it teach us to submit ourselves to Christ as to our king; Let us obey him in the kingdom of grace, that at the last we may live with him in the kingdom of glory.  
Into the everlasting kingdom. The next point hence to be observed is, that 
Doctrine.  The kingdom of Christ is not a temporary, but an everlasting kingdom. It is not for a certain time, but for ever. It is not for a moment, but for eternity. He shall reign over the house of jacob for ever, and of his kingdom there shall be no end, Luke 1.33. The Lord is the true God, he is the living God, and the everlasting king, jer. 10.10. Thy throne o God, is for ever and ever, Psal. 45.6. And every creature which is in heaven and on the earth, and such as are in the sea, and all that are in them, heard I saying; Blessing, honour and glory, and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever, Reu. 5.13. The which places do sufficiently prove the eternity of Christ's kingdom, or that his kingdom is an everlasting kingdom; Daniel the seventh Chapter, the thirteenth and fourteenth verses.  

Reason.  And indeed we must not think that Christ shall lose any of his dignity or greatness at any time, considering he is over all, God, blessed for ever, Rom. 9.5. He never ceaseth to deserve a kingdom, because his goodness is everlasting; and never groweth unsufficient to manage a kingdom, because for ever he is very God. Therefore it were very injurious for us to think that his kingdom were not everlasting.  

Objection.  But yet some may (possibly) object, that in 1. Cor. 15.25. where it is said of Christ, that he must reign till he hath put all his enemies under his feet: and in verse 28. When all things shall be subdued unto him, then shall the Son also himself, be subject unto him that put all things under him. Therefore it might seem that Christ's kingdom shall only continue till the day of judgement, and that it shall then be abolished.  

Answ.  I take it, that the blessed Apostle meaneth the manner of Christ's kingdom in that place, to wit, that Christ after the day of judgement shall not rule his Church by the preaching of the word and the like: But as for the matter of the kingdom, that it shall continue for ever, and that Christ as God shall reign with the Father, and the holy Ghost for ever. Other answers might be rendered, but in my poor understanding I hold this to be sufficient for the clearing of the Apostles meaning: if any man think otherwise, let him enjoy his own opinion, I will not contend with him.  

Use.  Let the consideration then of Christ's everlasting kingdom, first, be a means to teach Christians to admire the excellency of Christ. He reigneth; and (for the matter) he shall reign for ever. Let us have no conceit of any future abasement os Christ. Let us not think that he shall at any time be dethroned or thrust from his dignity. His kingdom is an everlasting kingdom.  
Secondly, let it be matter of comfort to God's children. Christ our eldest brother shall reign for ever; therefore as brethren rejoice, that it should always go well with their brother, even so ought we to rejoice that it shall always go well with Christ. We do but in this love Christ, because he loved us first; he rejoiceth in our prosperity; therefore why should not we rejoice in his glory and the eternity of it? Yea, it may be matter of comfort unto God's children; being coheirs with Christ they shall be partakers of an everlasting kingdom, Dan. 7.27.  
An entrance. Whence observe we, that 
Doctrine.  Christ his kingdom hath an entrance. Yea his kingdom of grace hath an entrance, as well as the kingdom of glory; as every house hath a door whereby the family do enter: and as every City hath gates whereby the citizens and others have their ingress and egress: So it is with the kingdom of Christ, it hath its ingress or entrance. And this ingress or entrance into Christ's kingdom, it is like the entrance into a City by gates. For so it is compared, Reu. 21.13. where the holy City is said to have twelve gates, three on the northside, three on the south, three on the west, and three on the east. Whereby we are to understand especially the estate of the Church here below, being indeed the kingdom of Christ, into the which there be many gates or in lets.  
Now the entrance into this kingdom, is no easy entrance; for indeed the gate is straight, as Christ himself saith of it, in Luke 13.24. and it is said to be straight; First, because there is so much opposition to keep us from entering in; the world, the flesh, and the Devil, will not have us to enter into this City, if all their power can keep us back. Secondly, it is said to be straight, because it leadeth to an holy strictness. After we are entered into this holy City or kingdom, we must not think to live loosely as in former times, but we must come to a more strict course of life.  
Thirdly, it is said to be straight, in respect that it will not give entrance to any that hath a purpose in his heart to continue in his darling and bosom sins. Unless the proud person will stoop, he shall not enter here. Unless the vainglorious person abate of his swelling, this gate is too straight for him. Unless the covetous person be content to lay down his burden of ill got goods and moneys, this door will not receive him. Unless the luxurious person cease to embrace his harlot, the gate of Christ his kingdom is too narrow to receive both him and his harlot at once, being both impenitent and graceless persons.  

Use.  Thus we see there is an entrance into Christ his kingdom, and what kind of entrance it is. Let it teach us to be thankful to God, who hath given unto man an entrance unto grace and glory. The Lord hath not dealt so with the Angels that fell, but hath utterly cast them out of his kingdom of grace and glory, and left them no entrance at all, nor hope or possibility of entrance.  
Secondly, let it teach us not to be discouraged, though we find the entrance into grace to be straight; if we be content to endure the straitness of the entrance, Christ will make our progress in grace to be the more easy, Math. 11.30.  
Thirdly, let it teach us to be content to lay aside all impediments which might hinder our entrance. Let us cast off every thing that presseth down; and let us earnestly strive to enter into this straight gate: and the rather let us so do, because without this City there is no salvation. For without shall be dogs, etc. Revelation 22.  
Shall be ministered. That is, shall be yielded by God himself: Whence we are to note, that men and women do not enter this gate of grace by their own power, but by God's power. They do not minister an entrance unto themselves, but it is ministered unto them by God himself. Who was it that opened the door of Faith to the Gentiles, but God himself? Acts 14.27. Who was it that opened a wide door unto Paul's ministry to become effectual and to do good, but God? 1. Cor. 16.4. Who was it that opened the heart of Lydia, but the same God? Act. 16.14.  

Reason.  And indeed our hearts are shut up, or fast locked naturally. We are shut up unto Faith, as the Apostle speaketh, Gal. 3.23. Now as a lock cannot open itself, no more can our hearts without the key of God's Spirit.  

Objection.  But here some (possibly) may object: If it be not in our power to enter in at the straight gate, then why doth the Lord bid us to strive to enter in? Shall we think that the Lord would have us to strive in vain?  

Answ.  Though our entrance is not mainly procured by our striving; yet our striving, through the mercy of God, shall not be in vain. For God may give a blessing unto it, yea such a blessing, as that it may become a means of our entrance, though not the efficient cause thereof.  

Use.  Now is it so, that it is God that ministereth entrance into the kingdom of grace, than this must teach all that have found entrance, to be thankful to God, who hath showed this mercy on them. If God had not opened the door, here had been no entrance at all for them.  
Secondly, let this teach us, that if we would find more and more an entrance to be supplied unto us, whereby we may enter farther and farther into this blessed kingdom of grace; then we must pray unto God that he would give us this supply. It is he which openeth the gate at the first; and it is he that doth open it wider and wider by degrees: as the greek word also in this Text translated, Ministered, doth signify, Shall be supplied by degrees.  
Thirdly, let us, whilst God doth hold open this gate of mercy, strive to enter in; lest wilfully refusing to enter when we might, we provoke the Lord to shut up the gate, and never to be entreated to open again unto us. Take heed of this.  
Abundantly. Or as the word signifieth in the greek, richly: whence we may note, that 
Doctrine.  There be degrees in this matter of entrance into the kingdom of grace. Some are entered farther than others be; some find a rich entrance and abundant, others ●…ot altogether so. Thus the Prophets and Apostles were further entered into the treasures of knowledge, than any ordinary Christian there was. Thus Moses was brought into more familiarity with God than many of his brethren, in that the Lord talked with him, as a man with his friend. Thus Paul was led into more ravishing joy, than many others, being rapt up into the third heaven.  
And thus at these days, many have made a greater progress in Religion than others have.  
And what is the reason of this difference? Surely the first and principal cause thereof is this, viz. the mercy of God and his wisdom: To one in his wisdom and mercy he giveth the degree of grace which he will not give to another.  
The second cause of the difference is, because many are too remiss and negligent in the seeking of grace they will not take the pains that others do in the acquiring of grace, and therefore it is no marvel if like unto truants they come short in their learning.  

Use.  Let this teach us to labour to get more rich entrance; let us not content ourselves that we have an entrance, but let us endeavour to grow rich in grace. Let us strive to go further and further in Christ his kingdom: We may go fare in this kingdom, even in this life, if we be careful to use the means as we ought.  
For so. That is, by adding grace unto grace, you shall more and more find entrance into Christ his kingdom: for this verse hath relation to that which went before in the fift, sixth and seaventh verses, in this same Chapter.  
Hence we are to note, that 
Doctrine.  By the eight forenamed graces, an entrance is made into the kingdom of Christ, and by the growth in those graces, an abundant entrance is more and more supplied. Thus by knowledge we are entered into the light of Christ his kingdom, and by increase in knowledge, we are led into greater light. Thus by Faith we are brought to the presence and fellowship of Christ, and as our Faith groweth, we increase in that fellowship. Thus by godliness, we are brought to the subjection and obedience which is in Christ his kingdom; and the more we abound in godliness, the further we make entrance into the kingdom. Thus by love, and temperance, and patience, we are entered into the temper of Christ's kingdom, and the sweet affections that are exercised therein; and the more that we increase in these blessed graces, the further we enter into the kingdom.  
Lastly, by Charity, that is, by works of mercy, we are brought into the practice of the kingdom; and the more that we grow in these works, the further we enter into the kingdom: the like may be said of virtue.  

Use.  wouldst thou then enter and go fare in the Kingdom of Christ; then labour to go fare in the eight forenamed graces, content not thyself till thou hast these graces in thee: and when thou hast them, labour to grow in them. And thus an entrance shall be ministered abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ. Which if thou findest, happy, and thrice happy art thou.   

Wherefore. Now we come to the third general part of the Chapter, wherein the Apostle declareth the reasons which moved him to write; from the beginning of this twelfth verse, unto the end of the fifteenth: and secondly, the reasons which should move the Church to hear him, and to hearken unto him; from the beginning of the sixteenth verse unto the end of the Chapter. The reasons which move him to write, are, first, that he might excuse himself from negligence; which is a foul fault in a Minister, verse 12. Secondly, from the fitness of the practice, verse 13. Thirdly, from the consideration of the shortness of his own life, verse 14. Fourthly, from the consideration of the utility of his writings in after times, verse 15.  
Wherefore. In this twelfth verse, two points: first, the pleading of a cause: secondly, the removing of an objection.  
Wherefore I will not be negligent; or, as the word in the original is, I will not be careless.  
The first point hence to be observed, is, that 
Doctrine.  It is a great fault in a Minister to be careless and negligent. Else the Apostle would not thus excuse himself from that imputation. And for the further evidencing of the truth of this point, I refer the Reader to the 34. of Ezechiel, 2.3.4.5.6. where it is said; Woe unto the Shepherds of Israel that feed themselves: should not the Shepherds feed the flocks? Ye feed upon the fat, and ye cloth you with the wool. Ye kill them that are fed, but ye feed not the flock. The diseased have ye not strengthened; neither have ye healed that which was sick; neither have ye bound up that which was broken; neither have ye brought again that which was driven away; neither have ye sought out that which was lost. And again in the sixth verse: My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. In all which the holy Ghost doth severely tax careless negligent ministers. The like we read, Esay 56.10. where the Lord taxeth the dumb dogs for their sleeping, and delighting in sleep, that is, for their remissness and negligence in their calling.  

Reason.  And certainly, it must needs be a great sin in a Minister, to be careless and negligent, because his employment concerneth the very souls of men. It is a sin in a shepherd, not to look carefully to his sheep, because the life of the creature is in his hand: but it is a greater sin for a Minister not to look carefully to his flock, because the souls of his people are in his hand.  

Use.  Which may serve, justly to reprove all careless and negligent Ministers, which look narrowly to the fleece, but starve the flock. So they may have the pay, they care not what becomes of the souls; let them sink or swim, so that they may have their skins, all is well. These are worse than the King of Sodom, Genesis 14.21. For he said unto Abraham, Give me the souls, and take thou the goods to thyself: but these say to the devil, Give me the goods, & take thou the souls to thyself.  
Secondly, it may serve also justly to reprove many which think the worse of their Ministers even for their carefulness & diligence. How many Ministers be there at these days, that far the worse for their painfulness? if they would be more negligent, they should be better esteemed. Oh vain people! consider if a Minister be diligent and industrious in his place, he doth no more than God doth require of him as a duty. Shall God require it as a duty, and shall man dare to say, It is more than needs?  
Thirdly, let people animate and encourage their Minister to this carefulness: let them be careful to hear, as he must be careful to preach; yea, let them minister unto him in all good things. An excellent work ought to have an excellent reward. People must not be like unto Pharaoes' taskers, which exact a great number of bricks, but think much to allow straw; but they must remember that the labourer is worthy of his hire, as our blessed Saviour speaketh.  
Wherefore. This hath relation to that which goeth before in the former verse. And it is as though the Apostle had said: Forasmuch as by grace an entrance is made into the everlasting Kingdom of Christ, and this grace is wrought ordinarily by the means of the word, wherefore I will not be negligent, etc.  
Whence we are to note, that 
Doctrine.  It ought to be an especial motive unto a Minister, to be careful and diligent in his calling, because he may be a means, by his diligence, to bring souls into Christ's kingdom.  
It is the very argument which Paul useth to excite Timothy to be diligent to preach the word, in season and out of season; because in so doing he shall both save himself, and them that hear him, 1. Tim. 4.16.  
And if any shall demand, What good a Minister shall reap, if he be used by the Spirit of God, as an instrument, in adding souls to Christ's Kingdom: I answer in the words of the holy Ghost, Dan. 12.3. They that turn many to righteousness shall shine as the stars, for ever and ever.  

Use.  Therefore the motive should be very forcible with us Ministers, to make us diligent in preaching and writing, because hereby many souls may be entered into the everlasting kingdom of our Lord and Saviour jesus Christ. It is a good service by natural generation to increase the world; but it is a fare better service to be a means to increase the kingdom of Christ.  
To put you in remembrance of these things. Whence observe we, 
Doctrine.  That it is the office of the Minister, to put people in remembrance of those things which pertain to the kingdom of God. For this cause God's Ministers are termed Gods remembrancers; for so I take it, the Hebrew word is best rendered, Esay 62.6.  
And so the Apostle doth directly enjoin Titus in the third of that epistle, the first verse, that he should put the Church of the Cretians in mind; or, as it is in the Greek text, that he should remember them to be subject to Principalities and Powers; intimating thereby, that it is the Ministers duty, to be a remembrancer.  

Use.  Which plainly showeth what a short memory we have in the best things, in that we need a remembrancers help. We can easily remember wrongs done unto us; or, we can remember with facility what belongs to our worldly gain. Commonly we need no remembrancer in these matters. But if it come to matters concerning God's kingdom, herein we are dull, and cannot remember any thing, unless we be oftentimes put in mind of the same. For this we ought to be humbled.  
Though ye know them. Observe we here from the example of the dispersed Church of God, unto whom Peter writeth, that 
Doctrine.  It is the part and duty of every true Christian to be well acquainted with the Scriptures or word of God. Hence it is that Christ saith, Search the Scriptures, john 5.39. Hence it is also that Paul saith, Let the word of Christ dwell in you richly, Colos. 3.16. Thus it was the commendation of Timothy, that he knew the Scriptures of a child, 2. Timothy 3.15: And of Apollo's, that he was mighty in the Scriptures, Acts 18 24.  

Reason.  And indeed, ignorance of the Scriptures is carefully to be avoided: first, because it is the means of falling into many gross and dangerous errors; according to that in Math. 22.29. You do err not knowing the Scriptures. Secondly, because, to be ignorant now in these days of knowledge, it is the mark of a reprobate or castaway; according to that in 2. Cor. 4.3. If our Gospel be now hid, it is hid to them which are lost.  

Use.  Which doctrine serveth justly to condemn the practice of the Pope, which debarreth the people from the reading of the Scriptures. God would have people to know the Scriptures: and the Pope would have the people ignorant of the Scriptures. O man of sin! how great is thy presumption, which darest forbid that which God hath commanded?  
Secondly, it may justly condemn the ignorance of these times wherein we live; for howbeit we have plenty of preaching, yet how many thousands be there which live ignorant, not knowing the Scriptures?  
Thirdly, let it serve to stir up every one of us to be more studious in the word of God: Let us abandon all vain and wicked books out of our houses, and let us get every one a Bible, and let us read therein day and night.  
And be established. Whence observe, that 
Doctrine.  It is not sufficient to know the truth, but we ought to be established in it. Hereupon it is said, Coloss. 2.6. As ye have therefore received Christ jesus the Lord, so walk in him, rooted and built up, and established in the faith, etc.  
To this purpose also serveth that in Ephesians 4.14. That we hence forth be no more children, tossed to and fro, and carried about with evety wind of doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive.  
A Christian must not halt between two opinions, as Israel did, 1. Kin. 18.21. neither must he be luke warm as the Laodiceans, Reuel. 3.16. but he must be steadfast, unmoveable, etc. 1. Cor. 15.58.  

Use.  Which may serve justly to reprove many in our days, who howsoever they yield a kind of general consent to the truth, yet they are not settled nor established in it: insomuch, that if they shall be set upon by any cunning deceiver, they are quickly carried away. How many be there at these days, that are as indifferent for Popery as for the truth? O my brethren, what a shame is this, that after so much means ye should still remain unestablished?  
Secondly, let this serve to excite every one of us to be more throughly settled in the truth; and that we may be so, let us take these directions:  
1. Let us labour to be able to yield a reason of our faith, and to know the grounds of that which we hold. What is the reason that many go away? Even because they know not the grounds of that truth which they hold.  
2. Let us follow the truth in love; a man is not easily removed from that which he love's: and so if we could love the truth, and be inflamed with it, certainly we should not be easily turned from it.  
3. We must observe those which are given to sects and schisms, which seek to unsettle men in their faith, and we must avoid them. Let us never think to be settled in Religion, so long as we give entertainment to schismatical persons.  
4. We must pray unto God to settle and establish us. It is his work to make a stable soul; according to that in 1. Pet. 5.10. But the God of all grace, who hath called us into his eternal glory by Christ jesus after that ye have suffered a while, make you perfect, establish, strengthen, settle you.  
In the present truth. Mark 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, howsoever 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 work of it: and the reason of this point is, because there is but one God who is the author of it.  

Use.  Which may teach us to bewail the multiplicity of opinions in the world; some savouring of Popery, some of Anabaptism, some of Arminianism, some of Brownism, some of Mahometism, some of jewisme, some of Paganism, some of Atheism, and the like; and yet there is but one truth. But let none be discouraged for all this; let us remember what Christ told us beforehand: It cannot be avoided but that offences will come, etc.  
In the present truth. Or, as it is in the original, in the truth that now is. Whence observe 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 Primitive Church. Hence it is that it is said in Galat. 18. Though we, or an Angel from heaven preach any other gospel unto you, then that which we have preached unto you, let him be accursed.  

Reason.  The Primitive truth was preached by immediate revelation: and it was confirmed by miracles, which never any truth was since. Therefore that truth is the only truth.  

Use.  Which serveth to discover the unsoundness of Popery; for the inventions of Popery were no part of that truth which was established in the Primitive Church, but rather contrary to that ancient truth. The Papists complain of our novilisme, or new-fanglenesse in Religion; but we may a great deal more justly complain of their new-fanglenesse in Religion; for we hold to the ancient truth, taught and professed in the Apostles times: whereas they are removed to another gospel, and have coined 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 lawful for a Minister to teach or to write as well those things which are vulgar, and well known, as those things which are rare, or less known. Thus we read in 1. john 2.21. I writ these things, not because ye know not the truth, but because ye know it. And Phil. 3.1. It grieveth me not to write the same things unto you, but for you it is safe.  

Reason.  We are not so sharp witted in heavenly things, but we have need of much inculcation to cause us to understand; neither are we so forward to practise, but we need to be excited thereunto again and again.  

Use.  Which serveth justly to tax all such Ministers as think that they never preach or write well, unless they invent and broach some newfangle conceit of their own idle invention: as though known truth were grown too stolen for their mouths to utter. But let such know, that better scholars than themselves, I mean the holy Apostles, did not scorn to preach and to write and to inculcate known truth.  
Secondly, it serveth to reprove multitudes of people, which, having itching ears, loathe the known truth, and Athenian-like, desire after novelties. But let such know, that they had more need to have that which they know to be beat upon their consciences, that they may believe and practise it, then to lust after novelties.  
Thirdly, this may serve to justify the practice of such faithful Ministers which inculcate and beat upon known truth, choosing rather to profit then to please. But to leave this verse and to come to the next, which is the second argument, and is taken from the equity of the practice.   

A meet thing, or as it is in the Greek, A just thing. Whence observe we this doctrine, viz. that 
Doctrine.  The preaching of God's word is not an unjust, but a just practice. And that first, in respect of God. Secondly, in respect of the Church of God. Thirdly, in respect of the word itself. In respect of God: First, because God requires it as a duty of Ministers to preach the word, Acts 10.42. And he commanded us to preach unto the people, and to testify, etc. Now whatsoever God requireth as a duty, must needs be just. Secondly, the preaching of God's word, maketh for God's glory, and therefore is termed the Gospel of the glory of the blessed God; for so the words are in the original, in 1. Tim. 1.11. Now whatsoever tendeth to God's glory immediately, must needs be just and meet. If any shall demand how the preaching of the word doth tend to God's glory; I answer: first, because it maketh his excellency known. Secondly, because it sets forth his praise. Thirdly, because it subiecteth the world unto him: in all which God is greatly glorified.  
Secondly, to preach God's word, is a just thing in respect of the Church, for it is the means of her conversion. Nineuie repent at the preaching of jonas, Math. 12.41. Secondly, it is a means of her daily repast or nourishment: The lips of the righteous feed many, Pro. 10.21.  
Thirdly, it is the means of her salvation: for it pleaseth God by the foolishness of preaching, to save them which believe, 1. Cor. 1.21. Now how just and meet a thing is it, that the Church of God should enjoy that means which is of such excellent use unto her, judge ye.  
Thirdly, the preaching of the word, is a just practice in respect of itself. For why? Every word of God is pure, Pro. 30.5. It is as silver tried in a furnace of earth, purified seven times, Psal. 12.6. It is good, Heb. 6.5. It is holy and just and good, Rom. 7.12. It is spiritual, Rom. 7.14. And it endureth for ever, 1. Pe. 1.25. Now it is a most just thing that that which is pure, and spiritual, and holy, and just, and good, & endureth for ever, should be published and made known to the world.  

Objection.  If any shall object against the equity of the practice of the word, because it comes not to set peace, but a sword where it comes with power, Mat. 10.34.  

Answ.  I answer, The fault is not in the word, if contentions arise upon the preaching of it; but it is in the hearers, which have not grace to make any better use of it, according to that in the first of the Kings 18.18. I have not troubled Israel, but thou and thy father's house, etc.  

Use.  The use of this point may be this; first, that Ministers are not therefore to be censured for their true preaching of God's word, or to be unjustly condemned for their pains in their ministry, as though they had done, or committed some great offence; for if any faithful Minister preach the word, what doth he but that which is just and meet?  
Secondly, this showeth how unjustly zealous Christians are reproached for their hearing of God's word; for their reading, conferring, meditating and the like. For what do they in this but that which is just and meet to be done?  
Thirdly, It showeth how unjustly idle ministers deal with the Church of God, in depriving it of God's word, through their wretched idleness. These are like unto bad stewards, which keep back the appointed food from their fellow servants, and so starve the family. But let such remember that in Mat. 24.51. That God will cut them asunder, and give them their portions with hypocrites.  
Fourthly, it condemneth the practice of the Papists and their adherents, which labour by all means to suppress the powerful preaching of God's word, and in stead thereof bring in their Masses and their own traditions. These deal unjustly with the word of God, and with God's Church: these are they and such like, which withhold the truth in unrighteousness, Rom. 1.18. And therefore woe will be unto them unless they repent.  
Fiftly, this may comfort God's Ministers and God's people: although they may be judged hardly of in the world, the one for preaching the word, and the other for hearing and practising of it; yet let them rejoice in this, namely because they do nothing in this practice but which is just and meet in the sight of God. And if God approve, what need we fear if all the world besides condemn our practice?  
I think it just. Whence note that 
Doctrine.  the publishing of God's word is a just thing, not only in the sight of God, but also in the sight of good men. Peter himself esteemeth it a just thing; and Wisdom is justified of her children, Luke 7.35. The feet of them which bring glad tidings, are beautiful in the eyes of the godly, Rom. 10.15. though they be odious to the , though the Athenian philosophers accounted Paul but a trifler or a babbler, Acts 17.18. yet he was honoured by others.  

Reason.  God's people are enlightened to see how faithful preaching brings glory to God, and how it brings good to the Church, and how just a thing it is in itself. They can look further into these mysteries then unregenerate persons can; and therefore they have a better faculty to approve the things that are excellent, Phil. 1.10, than others have.  

Objection.  But here it may be objected, Do not many professors disapprove and speak evil of many a faithful ministry, as well as the profaner sort? And were not the Apostles persecuted by certain devout and honest women? Acts 13.50. Therefore it may seem that the faithful preaching of God's word, is not so much as approved by the very Church itself.  

Answ.  I answer. I doubt not, but that many of God's people for a time may neglect and lightly esteem a powerful ministry, being carried away with prejudicate opinion which they have of the person of the Minister; but certainly God will reveal this unto them in time, and then they will repent their prejudice.  
Secondly, there be tares in the cornfield of God's Church, as well as good corn. Therein be hypocritical professors, as well as sincere worshippers: and it is the brood of hypocrites especially which persecute Gods Ministers, having itching ears, and will not endure wholesome doctrine; it is not the best sort of professors.  
This puts a manifest difference betwixt the children of God and others. God's children approve a powerful Ministry, others for the most part do not so.  

Use.  Secondly, let it serve to stir up all that think themselves to be God's children, to approve themselves so by their approving things excellent, and by their standing for the same.  

Use.  Thirdly, let it be matter of comfort to God's ministers and people. Suppose that thy godly ways and courses be distasted by multitudes of men of corrupt minds; yet this may be thy comfort, they are well approved of by them that are godly, and by such as are truly judicious.  
I think. Observe here, the Apostle doth not dissemble his judgement or thoughts, but makes it known what he thinks concerning religious practices, as concerning the preaching and writing of God's word, and the like. I think it a just thing. Whence we may learn this instruction, viz. that 
Doctrine.  It is the part and duty of a true Christian, not to dissemble his religion, but he ought to make manifest by his profession, words, and practices, what he is.  
For this we have many examples in Scripture. As first, the example of the religious jews which built the Temple at Jerusalem; who when their enemies came unto them and asked their names, they made answer resolutely, That they were the servants of the God of heaven and earth, Ezra. 5.11. Secondly, the example of the three children, who when Nebucadnezar the king spoke roughly, and threateningly unto them, replied in these words: We are not careful o king, to answer thee in this matter, etc. Dan. 3.16. Thirdly, the example of Timothy, who made a good profession before many witnesses, 1 Tim. 6.12. but especially of Christ himself, who witnessed a good confession before Pontius Pilate, 1. Tim. 6.13.  

Use.  This may serve to condemn the practice of many time servers, 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 have been ashamed of Christ & of his Gospel 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 observe, 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 proof I refer you to that in, 2. Cor. 5.1. We know that if this earthly house of this Tabernacle were dissolved, etc. Of this Tabernacle, that is, of this body. And in the fourth verse of the same Chapter, For we that are in this Tabernacle do groan, etc. that is, we that are in this body.  

Reason.  And the body is fitly compared to a Tent or Tabernacle: First, because as a Tent or Tabernacle, is not made of any strong matter, having a few poles for the timber, and thin  for the walls. Even so the bodies of Christians are weak and frail; their strength is not the strength of stones, or their flesh of brass, job. 6.12.  
Secondly, as tents were for the use of soldiers, and are unto this day; as it is said of the Ark and joab, that they were in tents, that is, in war, 2. Sam. 11.11. So while a Christian is in the body, he is in a combating estate, or in a state of warfare, warring especially against his own corruptions.  
Thirdly, as a Tent never stood long in one place, but it was taken down and removed from one place to another, as we read of Israel coming out of Egypt; sometimes they pitched their tents in one place, sometimes in another, Numb. 33. Even so we must not think that this tabernacle of our bodies will always stand; God will certainly take it down, it shall not continue.  

Use.  This serves for matter of reproof unto all such as put away from them the evil day, which think that their standing shall not be removed. Alas, consider with thyself, thou dwellest not in a walled City, or within strong bulwarks which cannot be pierced with gunshot; but thou dwellest within paper walls, in a Tent which may be pierced with a very pin. I mean thy very body and flesh, is but a silly Tent. Therefore be not so secure.  
Secondly, let this teach every one of us to be always ready for death: we know not how soon God may remove our tent, even to day before to morrow; let the remainder therefore of our lives, be a serious meditation of death, and a preparation for the same.  
As long as I am in this Tabernacle, that is, as long as I live. Whence observe, that 
Doctrine.  It is the duty of a Minister to continue his ministerial pains even to the death. This was the practice of Paul in 2. Cor. 7.3. You are in our hearts to die and to live together. And of Stephen, who was seized upon by his enemies, and slain as he was preaching, Acts 7.57. The like may be said of Moses and Aaron, and Samuel; yea, of all the Prophets and Apostles: as they lived faithful Ministers, so they never revolted from their calling.  

Reason.  And indeed the Church of God, shall always have need of her Ministers. God's Ministers are shepherds, and his people are sheep: therefore as sheep shall always need a shepherd: so God's church shall always need a Levite.  

1. Objection.  But some may possibly object: Yea but suppose a Minister be sickly and weak, and that preaching is an enemy to his health; is he bound to continue his preaching to the impairing of his health? I answer, A good Minister must be content to spend, and to be spent for the people: he must with Esay spend his strength, though it seem to be in vain, Esay 49.4. He must with the good shepherd lay down his life for the sheep, john 10.11. Where should a soldier die but in the field? And where should a good Minister die but in the Pulpit? Indeed it is true, a Minister must not over-charge himself with preaching, but he must have some respect to his health, that he may continue the longer to do good. But I shall not need to stand upon this; for there be but few Ministers which strain themselves beyond their strength. We Ministers need not be tempted to spare ourselves, we are too prone to that of our own accord.  

2. Objection.  Again, it may be objected: Yea but a Minister may possibly be restrained from preaching, by authority; how can he then continue his preaching or pains to death? I answer, If a Minister be restrained by lawful authority, than he must think God hath wrought by him, and accomplished already the main work whereunto he sent him: He must think when he is utterly deprived, as Paul thought, 2. Tim. 4: That he finished his course, I mean for preaching. Howbeit I take it, that a deprived Minister is not exempted from writing for the good of God's Church. Paul writ diverse Epistles for the use of God's Church when he was in prison: and so did jeremy cause a roll to be written, and to be read to the people by Baruch, when he himself was in prison, jerem. 36.4.  

3. Objection.  Yea but suppose that a Minister cannot live by his calling, may he not in this case cast it off, and take upon him a more gainful trade? 
Answ.  A Minister, in case of want, may lawfully (as I take it) leave this or that particular Congregation. For indeed it is a kind of persecution to mussle the Ox which treadeth out the corn: but utterly to cast off his calling, in respect of want, I think it unlawful: yea, a Minister must preach still, though he should be constrained to labour with his hands, as Paul did.  

Use.  The use of this doctrine may serve, first for the just reproof of many Ministers: first, of such as will be Ministers for a time; but afterwards cast off the very name of Ministers, some turning to be Doctors of Physic, some turning to be Schoolmasters, and some turning idlers and the like. O my brethren, these things ought not so to be. You received not your ministerial calling with condition to leave it, and to cast it off at your pleasure. But you were married to the Ministry, to have and to hold, etc.  
Secondly, it serveth to reprove such Ministers as will preach painfully and diligently until they get living; but when they are once inducted and settled in a rich Benefice, then cast off preaching, as an impertinent thing: these use preaching, only as a stirrup whereby to mount into the saddle of preferment. O wretched hypocrisy! Doth not this plainly bewray that thou never preachedst of conscience, but in mere policy? But let such remember, that he that knoweth to do well, and doth it not, to him it is sin, jam. 4.17. Yea let him never forget that in 1. Cor. 9.16. Necessity is laid upon me, and woe is unto me if I preach not the Gospel.  
Thirdly, this should teach the people, so to provide for the certain maintenance of the Minister, and to give unto him that kind entertainment and respect, that he may be encouraged to abide with them, and to take pains amongst them, even unto death. This care is much wanting in people at these days, wherein they labour to pull away what possibly they may from the Minister; using their tongues also to weary out a Minister, because they desire not his company till death, but rather to be rid of him, and that quickly. But let such murderers (for so the holy Ghost termeth them) remember that God will send forth his soldiers, and destroy them and burn up their City, as it is said in Math. 22.7.  
To stir you up. Mark; he doth not say, to instruct you only, but to stir you up. Whence observe, that 
Doctrine.  It is the duty os a Minister, not only to inform the judgement, but also by his doctrine to endeavour to work upon the affections. To stir up concerneth the affections especially. This was the practice of Paul 2. Corint. 5.11. He laboured to persuade men, that is, he endeavoured to work ●pon the will and affections. Yea it was the practice of all the Prophets and Apostles, as appeareth by their writings. They endeavoured to speak to the conscience, and not to the ear only.  

Reason.  And indeed, though the mind were never so well informed; yet, if the will and affections be not in some measure wrought upon for practise, all the labour in informing the mind, is but in vain. Religion is more in the will and affections, then in any other faculty of the soul whatsoever. I confess it is true, the mind must first be instructed before the will and affections be stirred up, or else we shall give a heat without light, which is not so safe. But we must not so insist upon the first duty, as to neglect the second. A minister must be both a shining and a burning light.  

Use.  This makes against them which condemn zealous preaching. For I demand; Doth not zealous preaching especially stir up? Surely it doth. And if it do, than it is very needful. Yea it is after the manner of the Apostles preaching, for they endeavoured to stir up, as appeareth in this Text.  
Secondly, it serves to reprove many Ministers which aim to speak to the ear, but they speak not to the heart; which so respect the judgement that they neglect the affections.  

Question.  But some may demand, What must a Minister do that he may by his doctrine stir up, or work upon the will and affections?  

Answ.  I answer: he that desireth to work effectually upon the will and affections must observe these rules:  
1. He must not bring his own idle inventions, but the pure word of God. God's word is the great means of persuading.  
2. He must be a son of Thunder, he must speak, not drowsily, but with life and power.  
Thirdly, he must endeavour to make it appear, that he desireth unfeignedly the good of his hearers; and that he preacheth not of envy, but of good will.  
Fourthly, he must practise himself that which he desires to persuade others unto. People at these days are persuaded, more by the life of a Minister, then by Doctrine.  
Fiftly, he must pray unto God for the people, that he by his Spirit would persuade the people. He that teacheth or persuadeth the heart to that which is good, hath his chair in heaven.  
Sixtly, he must often put the people in mind of the same things. As the Apostle doth here, he stirreth up them unto whom he writeth, by putting them in remembrance. We will not insist upon this clause, By putting you in remembrance, any further, because we have delivered 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 Motive which did move Peter to preach and to write so diligently this blessed Epistle: And that was because he was ware of his death approaching, and therefore he desired the rather to do what good he could, whilst life lasted.  
Knowing that shortly. The first doctrine from hence is this, viz. that 
Doctrine.  It is the duty of every Christian, both of Minister and People, to make account of short life. So doth Peter here; he maketh just account, that in very short time he s●ould lay down this tabernacle of his body.  
And was this Peter's practice alone? No verily; it hath been the practice of the rest of God's children from time to time. Abraham in his perfect health termeth himself dust and ashes, Genes. 18.27. David saith, that his life is always in his hand, Psal. 119.109. Paul saith, I am ready to be delivered, and the time of my departure is at hand, 2. Tim. 4.6. The Church saith, we have here no abiding City, Hebr. 13.14. Yea, what true converted Christian is there, but he is taught of God daily to think of his mortality.  

Reason.  And indeed it is fit, that every man should make accounted of this which is truth. It is certain and true, that our continuance here shall be but short. Our lives are but as grass, which in the morning flourisheth and groweth, and in the evening is cut down and withereth, Psal. 90.5.6. It is like smoke, which though it appear for a little time as it ascendeth out of the chimney, yet if we follow it with our eye, it quickly vanisheth out of sight, Psal. 102.3. It is like unto a shadow which declineth, Psal. 102.11. Now if our lives be thus frail, it is fit we should so esteem them.  

1. Objection.  But here some may possibly object and say, Do we not see some men and women to live long? Do not some in our age attain unto seventy years, some eighty, some ninety, some an hundred, and may not I possibly live as long as they?  

Answ.  I do not deny, but God is able to continue thee long upon the earth, though thy life, in itself, be never so frail; but it is not thy safest course, to make account of long life. For though some live (it may be) until they be an hundred years old, yet we find by experience, that there be a great many which never see half, no not the fourth part of that time.  

2. Objection.  If any shall further object and say, But I am strong and lusty; I am young and in my best years, I find no decay in my body: and therefore what reason have I to look for death?  

Answer.  Yes verily; for thou must remember, that man in his best estate, (that is, in his best years, in his best strength, in the flower of his age,) is altogether vanity, Psa. 39.5. Didst thou never read that in job, 21.23. One dieth in his full strength, his breasts being full of milk, and his bones being moistened with marrow? etc. And besides the evidence of Scripture, we see by experience, that a man may be slain upon a sudden by diverse occasions of danger, although he feel himself never so healthy, and strong, and likely to live: therefore deceive not thyself.  

Use.  This may serve justly to reprove them which have made a covenant with death, and put the evil day fare from them; which think in their hearts, that though a scourge come, and pass through the whole Land, yet that it shall not come near them. Alas, poor creature, what privilege hast thou to escape more than any other? Art thou any jot the more sure, because of thy security? Surely no: for when thou shalt say, Peace and safety, then is most likely to come upon thee, sudden destruction. 1. Thess. 5.3.  
Secondly, this may serve to teprove such as immoderately do seek after wealth, being as unsatiable in seeking riches, as if they esteemed themselves and their children to be immortal; or as though they were to provide for an earthly eternity. O vain man! thou art busying thyself, to lay up for many years, whereas it may be this night following, thy soul may be required of thee, and then whose shall these riches be which thou hast gathered together, with the loss of thy salvation? If thou shalt say; I shall leave my riches to my children, I answer, But God may possibly cut off thy children also, as suddenly as thyself: Or say that thy children shall live long to enjoy thy riches, yet what joy will it be unto thee, to think when thou art in hell, I have left rich children upon the earth? and for providing for them superfluities, I have brought upon myself this eternal torment?  

Use 2.  Secondly, as this doctrine serveth for reproof, so it serveth for instruction. For first, it should teach us not to defer our repentance, but whilst it is called to day, we ought to turn from the power of Satan to God, and that with sound humiliation. But thou wilt say, I can do this soon enough when I am old. But consider with thyself, Art thou sure to live until thou be'st old? hast thou a lease of thy life? Or, suppose thou couldst be assured that thou shouldst live until thou be old, yet how knowest thou that God, at that time, will give thee repentance?  

Use 3.  Thirdly, this doctrine may be matter of consolation: First, unto such as endure banishment, imprisonment, poverty, sickness, or any other affliction. They must think that their afflictions cannot be long, because their lives are but short. They shall not need desperately to make away themselves before the time. God will take them away soon enough, by one occasion or by another.  
Secondly, it may be matter of comfort unto all such as believe; for now is their salvation nearer than when they believed. Thou art here this year, thou mayest be advanced into heaven before the next. Thou art here this week, thou mayest be with Christ before the next. Yea, thou art here to day, thou mayest be in bliss before to morrow.  
Knowing that shortly, etc. As though he should say; Seeing I know that I shall not remain long, therefore I writ unto you this Epistle, endeavouring while I am with you, to do the best good that I can; and the rather because I shall not long continue.  
The doctrine hence is this, namely, that 
Doctrine.  The consideration of shortness of life, aught to be an especial spur, or motive to provoke all Christians, as well people as Ministers, to double diligence in well doing.  
Thus Solomon writ the book of Ecclesiastes in his old age. Thus Paul writ diverse of his epistles when he was aged. Thus Christ himself exercised his ministry, wrought miracles, and did all his great wonders in the three last years of his life. Why were these so diligent at the last, but because they considered they were not long to continue? As Christ also himself doth acknowledge, john 9.4. I must work the works of him that hath sent me while it is day; the night cometh wherein no man can work.  

Reason.  And there is great reason that men should bestir themselves especially towards their latter end, for they must either then work or never: they must either than do good, or else hereafter it will be too late, according to that in john 12.35. Walk while ye have light, lest the darkness come upon you.  

Use.  This serves to reprove them which purpose to live idly, when they are grown old; not considering that approaching of death, should be a motive to greater diligence in doing good.  
Secondly, let this serve to stir us up both Ministers and people, to be more diligent in our places to glorify God. Let us think we have none of us all to abide here long; and when we shall be gone, we shall not have liberty to return to dispatch any thing which we have left unperfected. Therefore, since with Peter we must shortly lay down this Tabernacle, let us stir up our selves to more diligence in well doing. Thou which art a Minister, dost thou think that thou shalt not live long? Be the more diligent in preaching and writing. Thou which art an Officer, dost thou think or know that thou shalt not long continue in thy office? Be the more careful to do good in it, that little time thou shalt continue. Thou which art a private Christian, art thou persuaded that death approacheth? Therefore work out thy salvation with fear and trembling, glorify God what possibly thou canst, and whilst thou hast yet opportunity, do as much good as thou canst, especially to the household of Faith.  
I know. How did Peter know that he was not long to continue? Not by the course of nature, feeling himself to decay, but by express speech from Christ's own mouth, in john 21.18. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee: and in verse 1. This spoke he; signifying by what death he should glorify God.  
Now observe, here Christ told Peter before hand, that in his old age he should suffer a violent death; and Peter gave such undoubted credit to the words of Christ that he saith: I know that I shall shortly lay down this Tabernacle, as our Lord jesus Christ hath showed to me.  
I know. The doctrine is this, viz. That 
Doctrine.  every man, both Ministers and people, aught to be infallibly persuaded of the truth and verity of God's word. If Christ saith it, we may and aught to say by Faith, We know it to be true. Thus it was with Martha, john 11.24. I know he shall rise again at the last day. Now how did Martha know that her brother should rise again, but by the word and Spirit of God? The like we see in the whole Church, 2. Cor. 5.1. We know that if this Tabernacle be dissolved, etc. Now how did the Church know this future glory, but by the word?  
The like we see in Peter elsewhere, as in the third chapter of this second epistle, the third verse: Knowing this first, that there shall come in the last day's scoffers. Now how did Peter know this, but by the word and Spirit? Many other examples might be alleged, but these may suffice sor the proof of the point.  

Reason.  And indeed we have great reason to be infallibly persuaded of the truth and verity of God's word. First, because God is not as man, that he should lie; he is truth itself he cannot lie. Therefore what he speaketh, it is infallibly true.  
Secondly, because the word hath been proved to be an undoubted truth from generation to generation; it was never found contrary, and therefore we have no reason to call the truth of it into question.  

Use.  This may serve to condemn Atheism, which is not nor will not be persuaded of the truth of God's word. But let all Atheists assure themselves, that they which will not believe the word for the present, they shall find and feel the truth of it to their cost in hell fire. For they which will not believe shall be damned, Mark 16.16.  
After my decease. Or, as it is in the original, After my going out, meaning out of the tabernacle of his body; where from the periphrasis or description of death, in that it is termed an exodus, or going out, or a decease and departure, we may observe that 
Doctrine.  A man when he dies, he doth but remove from one place to another, his death is only a departure, or a changing of place. When josua dieth, he is said but to go the way of all the earth, Ios. 23.14. When the Saints die, they are said but to come to a company of innumerable Angels, and to the general assembly, and Church of the first borne which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, Heb. 12.22.23. And when Christ himself dieth, he is said but to go, Luke 22.22. The like may be said of simeon, whose death was but a peaceable departure, Luke 2.24. Lord now lettest thou thy servant departed in peace, etc. Thus we see the proof of this point, to wit, that when a man dieth, he doth but depart from one place to go to another.  

Quest.  But hence some may say: Is man's death but a departure? I pray you therefore tell me whither doth the soul of man go, when it departeth out of the body?  

Answ.  Not to Purgatory, or Limbo. For all the Christian world knows, that these places are merely imaginary, invented by the Clergy of Rome, for the maintaining of the Pope's kitchen, and have no sound ground from the word of God.  
But if we would know indeed, according to God's word, whither fowls depart or go at the hour of death: we must take notice, that all souls of men they go not to one place. For as for the souls of the elect, they undoubtedly go to heaven, as we see in the example of the penitent thief, of whom Christ said, This day thou shalt be with me in paradise, Luke 23.43. And on the contrary, the souls of the reprobate, they go to hell, as we see in the example of the rich man, Luk. 16.23.  

Quest.  If any shall demand further, who conducteth the souls in their passage to heaven or to hell; 
Answ.  I answer: As for the souls of the elect, they are carried by the Angels into the kingdom of heaven; as we see in the example of Lazarus, Luke 16.22. But as for the souls of the reprobate, whether they be carried by t●… devils to hell, or driven thither violently by the good Angels as God's Sergeants, I cannot peremptorily determine: But sure it is by the one or by the other, they are transported to the place of torment. Luke 12.20.  
Thus we see the point proved and amplified.  

Use.  The use of it, is briefly for matter of comfort to the children of God, both concerning their christian friends deceased, they have but changed their habitation; they are but gone from earth to heaven; they have but made a blessed departure: And also concerning themselves, whensoever it shall be their lot to die, their souls shall only departed, or go out of a worse place into a better. They shall be cut off from the earth indeed, but they shall be received & find sweet entertainment in heaven.  
Secondly, it may make for the overthrow of Atheists, in the point of the soul's mortality, which they wickedly hold. But consider, here the soul is not said to die, but to departed or to change place; which doth plainly imply that it is immortal and not mortal.  
Thirdly, it may make for the terror of the wicked; they shall not die when they die, death will fly from them when they most desire it. At death they shall only departed, they shall with judas go to their own place, Acts 1.25. But they shall have a heavy departure, they shall go from their pleasures to their tortures; they shall leave the company of their friends, and come into the company of devils; they shall departed from their delightful house & fields and gardens, & shall be brought down to the nethermost hell. O consider this you that forget God, and repent, that you may prevent this woeful departure, and that your end may be peace.   

I will endeavour that after my decease etc. Whence we are to note that, 
Doctrine.  God's Ministers ought to endeavour to their power, to do good to God's Church for aftertimes, as well as during their life time. Thus it was with Peter here; he was not only careful of the Church in his generation, but also he desired to take such a course as that the people of God might remember his doctrine after his decease. The like care was in the Prophets and Apostles; they did not preach in their times and generations only, but also they did write for the good of Christians in aftertimes, as God also enjoined them, Isay. 30.8.  

Reason  And indeed it makes much for God's glory, that Ministers should do as much good as possibly they can for the building up of the body of his Son.  
Secondly, Love to the brethren should stir us up if we be Ministers, to this godly care.  
Thirdly, the good of our own souls; for I suppose that if a Ministers writings many hundred years after his death do convert souls, he shall not lose the reward of that after good, which is done by his works, but assuredly his works shall follow him.  

Use.  This shows the necessity of writing as well as of preaching. Preaching indeed is most profitable for the Church that now is; but for the succeeding Churches, writing is exceeding behooveful. And therefore many Ministers are too much to blame this way: First, such as are not so much as careful for the present good of the Church, living idle and neglecting preaching; so fare are they from respecting the future good of succeeding ages. Secondly, such Ministers are likewise to blame, which howsoever during their life time they preach, yet they do not what they might for succeeding times; they do not write though they be able, for the good of the posterity. These succeed the Prophets and Apostles in the office: but not in Ministerial care and painfulness.  
Cunning fables. By cunning or sophistical fables we are to understand erroneous doctrine, such as had no warrant from the word of God, but was hatched only in the brain of man. And erroneous doctrine is fitly compared in this place and in many places of Paul's Epistles, to fables. First, because as fables have no truth in them, but are merely forged and framed: so erroneous doctrine hath no soundness, or solidity in it, but is false and lying; according to that in 1. Tim. 4 2. They speak lies through hypocrisy.  
Secondly, because as fables are delightful to an unsanctified ear; so erroneous doctrine is pleasing and plausible to vnregenerate and profane persons, yea, more plausible than the truth. As it is said, 2. Tim. 4.4. They shall turn away their ears from the truth, and shall be given unto fables.  
Thirdly, because as fables, although they delight for the present, yet they do not profit the hearers: even so erroneous doctrine, though it be never so glorious in show, and never so pleasing, yet it profiteth not the hearers, but leaves them in their sins and unregeneracy; according to that in Gal. 3.2. Received ye the spirit, by the works of the Law? that is, by the jewish doctrine of the Law. Implying that the Galatians never received any spiritual good by false and erroneous doctrine, which was obtruded upon them by the false Apostles.  
Again, erroneous doctrine is compared to cunning fables, or sophistical devices: Because as sophisters use much cunning and quercks, and fallacies to deceive in arguing and disputing; even so erroneous teachers are deceitful workers, as the Apostle speaketh, 2. Cor. 11.13. Yea, they lie in wait to deceive with cunning craftiness, as we read, Ephes. 4.14.  
Cunning fables we have not followed. Hence Ministers must learn, 
Doctrine.  In their teaching and preaching to avoid errors and all evil deceit, to deliver sound doctrine, and that with pure pretence. This was the practice 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 witness in the holy Ghost, Rom. 9.1. and, We are not as many, which corrupt the word; but as of sincerity, but as of God, in the sight of God, speak 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 conceal their own infirmities, but acknowledged them in their writings; as Matthew, that he was a publican before Christ called him, Math. 9.9. And Paul, that he had been a blasphemer, a persecutor, and injurious, 1. Tim. 1.13. Whereas if they had been deceitful, they would have kept close their own sins. 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 profane and old wife's tales, etc. 2. Tit. 1. 2. Tit. 1. But speak thou the things which become sound doctrine. 1. Cor. 4.2. And it is required of a steward, that a man be found faithful.  

Reason.  And the truth is, that unless Ministers deal truly and sincerely in the preaching of God's word, they lose their reward. For if any man's work burn, he shall suffer loss, 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.  

Use.  The use of this point may serve to reprove erroneous and deceitful Teachers, which sophisticate the word of God, by the mingling of their own crotches and subtle distinctions to deceive. Whether they do this for their credit, that they might be esteemed witty men; or for their gain, that they might please humorous men, that so they might the more deeply insinuate themselves into their purses: certain it is, they run counter to the holy Apostles and Prophets; they never 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 justly reprove many people and hearers, which turn away their ears from the truth, and are given unto fables; as the Apostle speaks 2. Timothy 4.4. How many be there in the world which had rather hear a witty speech out of some profane writer, than a sound sentence out of God's word? And how many be there that are more affected to the idle inventions of Popery, or to the vain speculations of Anabaptists, or to questions about ceremonies, and the government of the Church, then in any sort to the  truth? Oh, let such remember here, that if Ministers ought not to preach fables, than they should not be given to them.  
For we have not followed. From the beginning of this sixteenth verse unto the end of the Chapter, the Apostle allegeth many reasons, why the Church is to hear him, and to hearken unto him. As first, because he dealt sincerely. Secondly, because he was an eye-witness unto that which he delivered. Both these arguments are laid down in this sixteenth verse. Thirdly, because he was an earwitness, and this argument is laid down in the seventeen and eighteen verses. Fourthly, because in his teaching he did not swerve from the Doctrine of the Prophets. And this argument is laid down in 19.20. and 21. verses.   

For we have not followed cunning fables. In that the Apostle doth here intimate, that the Church ought to respect his doctrine and writings, and to receive the same, because he dealt sincerely with the word of God: therefore hence we are to observe, that 
Doctrine.  It ought to be a great motive to God's people, to hearken to their Ministers, when they are convinced in their consciences, that they deal sincerely between God and them. Thus saith Paul 2. Cor. 7.2. Receive us: We have wronged no man, we have corrupted no man, etc. showing this as a reason why the Corinthians ought to receive him, because he had corrupted no man. And what was it that moved the Church to give such credit to the writings of the Prophets and Apostles, but because they were persuaded in their consciences by the Spirit of God, that these men did deal truly and sincerely in the matters of God?  

Use.  This makes against such, that the more they are convinced, that Ministers deal sincerely, the more they will flee from their Ministry, and be less ruled by them. These are they that hate the light, and will not come to the light, lest their works should be reproved.  

Use.  Secondly, it should teach us Ministers to preach according to the proportion of faith, and to deal faithfully in the matters of God, that our teaching may be of the more authority in the hearts of God's people, and may do the more good.  
Making known unto you. Whence we may observe, that 
Doctrine.  Every man and woman, yea even the very elect themselves are naturally, without the knowledge of the Gospel. They know it not until it be made known unto them: a man may possibly have the law of God by nature written in his heart; but as for the knowledge of the Gospel, it is fare from him. The very heathen had some glimpse of the law, they were able by the light of nature to conceive, that vice should be shunned, and virtue followed: but as for the Gospel, they were utterly ignorant of it, supposing only to come to heaven, by the ladder of their own virtuous actions. Yea, this salvation by Christ, it is such a mystery, as that it surmounted the capacity both of Angels and men, once to dream of it, until it was revealed. For what creature could once have imagined, that God would ever have given his own Son to be made a man, and to die an accursed death upon the tree, and that for his very enemies, unless it had been revealed? And for this cause the gospel is termed a mystery diverse times in the Word, as in Ephes. 3.4. and Coloss. 1.26. and in many other places; because indeed it was hid from the world, and surpassed the conceit of every creature.  

Objection.  But here some may object; Did not Balaam know, being a heathen man, that a star should come out of jacob, Numb. 23.17. Had he not some glimpse in this, of salvation by Christ? I answer, Either Balaam in this his prophecy knew not what he said, like unto the Highpriest, john 11.50.51. Or if otherwise, then undoubtedly, it was revealed unto him; it came not of himself.  

Use.  The consideration of our want of knowledge of the Gospel naturally, should teach us to be more studious to search into this mystery that we may know it, according to the examples of the holy Angels, 1. Pet. 1.12. who being ignorant of the mystery, desire the more to pry into it.  
Secondly, it should teach us the more to admire the Gospel, considering what a deep mystery it is. No doubt, but if the Gospel were now to be first revealed unto us, we would think it the most admirable thing in the world, for God to be made man, and for God to shed his own blood upon a Cross, and that for rebels. Shall we admire these things only for a time? are they not as worthy to be admired for ever, as for a season? Shall we make the Gospel only a nine day's wonder? God forbidden.  
Making known unto you. Whence note, that 
Doctrine.  The Apostles are the especial instruments of manifesting or making known the mystery of the Gospel. Peter speaks here in the person of the rest; We made known unto you, etc. We deny not but the Gospel was preached by the Prophets; for else, what had become of our forefathers, if Christ had not been revealed unto them at all? Yea, Christ was preached, even by Moses, in the sacrifices for sin, and the like. But never was the Gospel so manifestly taught, as by the Apostles: the aim of whose ministry was especially to preach Christ. The Prophets preached Christ afar off, but the Apostles preached him at hand, yea already exhibited; Moses preached Christ in dark shadows, but the Apostles preached him manifestly, without any shadow. And hereupon the Apostles are termed Ministers of the new Testament, 2. Cor. 3.6. because indeed the dispensation of the Gospel was especially committed unto them. Hereupon likewise the Apostles term the Gospel, their Gospel, 2. Corinth. 4.3. to show that it was committed unto them after an especial manner.  

Objection.  But some possibly may object, that the Apostles were the most unfit persons of many other, to be entrusted with the great and deep mystery of the Gospel; for they were unlearned men, some of them being silly Fishermen and the like. 
Answer.  I answer in the Apostles words; They had this treasure in earthen vessels, that the excellency of the power might be of God, and not of them, 2. Cor. 4.7.  

Use.  But let it teach us, that if ever we desire to attain the mystery of knowledge which is in the Gospel, we must be studious in the reading, and hearing, and meditating of the new Testament, which contains the writings of the Apostles: This is the field wherein this treasure is especially to be found.  
Secondly, let it teach us to be thankful, in that we enjoy these writings; for in them is contained especially the mystery of the Gospel, and the means of revealing Christ unto us.  
The power and ccming. Under these two words Power and Coming, by a Synecdoche is understood the sum of the whole Gospel, part being put for the whole. And by the power of Christ is set forth his divine nature, whereby he did many miracles; as by his coming we are to understand his incarnation, or first coming in the flesh.  
We made known unto you the Power and Coming. The Apostle did not exercise himself in unnecessary questions about the Law, or in impertinent frothy discourses to fill up the time; but he spent both his Sermons and writings, in speaking and declaring of Christ, which is a good pattern for us Ministers: 
Doctrine.  We must learn above all other doctrine to preach jesus Christ. I do not deny but that the moral law is also to be taught. For the Gospel doth not abrogate the morality of the law, but doth establish it, Rom. 3.31. Yea, the preaching of the law is an excellent preparative to the Gospel, as we see by the ministry of john Baptist, Matth. 3.3. There must necessarily be a casting down by the Law, before there be a raising up by the Gospel: there must be a wounding before there be an healing: there must be a sense of misery before there be an applying of comfort: the law must be as the needle to make way: the Gospel must be as the silk thread to follow it. Thus there is a time both for the Law and the Gospel. But howsoever Ministers begin with the Law, yet they must go on especially with the Gospel. This was the holy practice of john Baptist; howsoever he began with the doctrine of repentance, and with terror, Math. 3.8.10. yet he concluded with comfort, Behold the Lamb of God which taketh away the sins of the world, john 1.29. This was the practice of Philip, Acts 8.35. he preached jesus to the Eunuch. This was the practice of Paul, he preached Christ in the Synagogues, Acts 9.20.  

Reason.  And indeed Christ is the foundation of all sound reaching; No other foundation can any man lay (saith the Apostle) then that which is laid, jesus Christ, 1. Corin. 3.11. Therefore they which would preach groundedly, must preach Christ.  
Secondly, the doctrine of Christ, it is of all other doctrine, the most excellent. Paul determined to know nothing but jesus Christ and him crucified, 1. Corin. 2.2. Would a Minister therefore excel to the edification of the Church? Let him preach Christ.  
Thirdly, the doctrine concerning Christ, it is the most successful of any other doctrine; the Apostles converted more by the doctrine of the Gospel in twenty or thirty years, than Moses converted in many hundred years by the preaching of the Law. Doth a Minister therefore desire to convert souls? let him preach Christ.  

Use.  This makes justly for the reproof of such Ministers which preach altogether the rigour of the Law, keeping God's Church still under the heavy yoke of the Law, which neither we nor our Fathers were able to bear; and in the mean time conceal the doctrine of the Gospel, which is much more successful. Let such Ministers know, that they shut up the kingdom of heaven against men. They are cruel Surgeons, they make the wound, but they apply no plaster: how can they think ever to procure the health of God's people?  
Secondly, this should teach God's Church, and every congregation, to labour to be prepared to receive the doctrine of the Gospel: They must be humbled, that they may be raised; they must be cast down under the burden of sin, that they may be lifted up by the comforts of Christ. The very reason why many Ministers so beat upon the Law, is, because people are not yet prepared to receive the glad tidings of the Gospel.  
The power. By power here we are not to understand the authority of Christ (the Original will not so properly bear that sense,) but rather his omnipotency, whereby he is able to do great things. And the point hence is, that 
Doctrine.  Christ is strong and mighty, able to do whatsoever he will in heaven and in earth. Hence it is, that he is termed a Prophet, mighty in deed and word before God and all the people, Luke 24.19. Hence it is that he is termed the Mighty God, Esay 9.6. Hence it is that he is called the Strong Redeemer, jere. 50.34. Yea, let all his miracles testify of his power; his turning water into wine, his feeding of many thousands with small provision, his healing of all manner of plagues with his word, his casting out devils, his walking upon the water, his stilling of the winds and seas, his raising of the dead, his fasting forty days and forty nights, with many more which are extant in the writings of the Evangelists.  
Yea, such was, and is the power of jesus, that he did not only work miracles in his own person, but also he gave power unto others; namely, to the Apostles to work miracles in his name. For when he sent them forth, he said unto them; Heale the sick, cleanse the lepers, raise the dead, cast out devils, Matth. 10.8. Yea the Apostles professed that they wrought miracles by no other power, but by the power of jesus: His name (saith Peter) through faith in his name, hath made this man strong, Acts 3.16. and, I command thee (saith Paul) in the name of jesus Christ to come out of her, speaking to the spirit of divination, which possessed a certain maid, Acts 16.16. Now how great must needs his power be which deriveth a power unto others even to work very miracles?  

Objection.  Now if any shall object against the power of Christ, that Antichrist hath and doth exceedingly prevail against him in all ages, as it is said of Antiochus, Dan. 11.36. that he did according to his will, and exalted, and magnified himself above every God: and of the Pope, 2. Thess. 2.4. that he opposeth and exalteth himself above all that is called God. I answer: Although Christ may suffer Antichrist for a time, yet he will certainly consume him at the time appointed, with the Spirit of his mouth, and will destroy him with the brightness of his coming. 2. Thess. 2.8.  

Use.  This may serve to discover the falsehood of that speech of the high Priests and of the Scribes, He saved others, himself he cannot save, Mark 15.31. Christ had sufficient power to have rescued himself out of the hands of his enemies, but he would not: it was not the strength of nails, but the power of love to the Church which fastened Christ to the cross; had it not been for our redemption, no humane power could possibly either have seized upon, or retained Christ.  
Secondly, this may make for the terror of all Christ's enemies. Christ is able to the utmost to requite them for all their spite, both against himself, and against his Church. He hath power in his hand; our redeemer is strong, the Lord of Hosts is his name, he shall throughly plead their cause, and disquiet the inhabitants of Babylon, jer. 50.34. Yea he shall drink of the brook in the way, that is, shall be diligent in pursuing of his enemies, therefore he shall lift up the head, Psal. 110.7.  
Thirdly, this may minister comfort to the Church in times of danger. Behold our redeemer in whom we trust, he is able to deliver us out of all danger; for he is powerful: wherefore let us never be utterly dejected, or despair of help, but let us look up to the omnipotency of Christ in all distresses.  
And coming. This is meant of the first coming of Christ, to wit, his coming in the flesh, as the phrase coming is also taken, in 1 Tim. 1.15. 
Doctrine.  jesus Christ came into the world, that is, was incarnate, or came in the flesh. Now concerning Christ's coming in the flesh, diverse things are very remarkable and eminent.  
First, that he came of his own accord, and not by constraint; he took our nature upon him, it was not put upon him, Heb. 2.16. It was no forced marriage but a sought match.  
Secondly, that he came in two respects different from all others; for he came by an extraordinary conception, to wit, being conceived by the holy Ghost, Mat. 1.20. and by an extraordinary birth, being borne of a pure virgin, Isay. 7.14.  
Thirdly, that he came in great humility and debasement, for the first place that he came into was a stable, as being borne in it; and the first cradle that he was laid in was a manger or a cratch, Luke 2.7.  
Fourthly, that he came into great trouble and vexation: for no sooner was he borne, but all Jerusalem was in an uproar, and Herod sought his life, Matthew 2.3.13.  

Use.  Let this coming of Christ, and this manner of his coming, teach us to admire the mystery of his incarnation, wherein two natures were married together, to wit, his divinity and his humanity, in the unity of person, without confounding either nature; so that he remained still very God and very man, yet but one person.  
Secondly, let it teach us to admire Christ's love, in that he was content to come from heaven, from the Throne of his glory, thus for to be abased for us. We may admire this, but we can never be sufficiently thankful for it.  
Thirdly, let it teach us to be ready to undergo any debasement or suffering for Christ, considering what he hath undergone for us. If we come to loss and disgrace, yea, to death itself for Christ; we must remember what he endured first for us, and that should make us content and patiented.  
Of his Majesty. By Majesty we are to understand here the appearing of Christ's divinity, which did now and then shine forth, especially by glimpses in his speeches, actions, countenance, and transfiguration and the like. The point hence to be noted is this, to wit, that 
Doctrine.  There was Majesty in Christ, even whilst he lived upon the earth.  
There was such majesty in his words, as that the auditors did not only admire the gracious words which proceeded out of his mouth, Luke 4.22. but also were enforced to acknowledge that never man spoke like him, john 7.46.  
Secondly, there was such majesty in his works, especially in his miracles, 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 jairus and his wife, that they were amazed when they saw their daughter raised from death to life.  
Thirdly, there was such Majesty in his gesture and countenance, as that when he spoke unto the multitude which came with swords and staffs to take him, and said unto them, Whom seek ye, I am he, they fell backward, john 18.6.  
Fourthly, in his transfiguration there was that Majesty in his countenance, as that his face did shine as the Sun, Math 17.2.  

Question.  If any shall demand whence this Majesty in Christ came: 
Answ.  I answer; It flowed from the divine nature which was in him: For even as the soul within is the cause of beauty and grace in the countenance in men, even so the divine nature was the cause of Majesty in Christ.  

Use.  Let this teach us to admire Christ, for if he was majestical in his humbled estate, how great is his Majesty now in his exalted estate? Yea, let it teach us to long for the appearing of Christ, and to desire to be with Christ, that we may behold his glory which the Father hath given him, john 17.24. And secondly, let it arm us against the scandal of the cross: For what though Christ, for our wretched sins was humbled, or rather humbled himself to the base death of the cross; yet there was that Majesty in him, which was more of value to credit him, than there was indignity in the cross to debase him.  
We were eye-witnesses. Or as it is in the original, We were made beholders of his Majesty. Hence observe that as there was Majesty in Christ; 
Doctrine.  so it was, in some measure visible; the beams of Christ's splendour were not always obscured by the veil of his flesh, but they did sometime shine forth and appear. For the proof of this point, I refer you to that in john 1.14: And the word was made flesh and dwelled amongst us, and we beheld his glory; the glory, as of the only begotten of the Father, full of grace and truth. And that in 1. john 1.2: The life was manifested, and we have seen it. And unto these may be added that in 1. Tim. 3.16. God was manifest in the flesh.  

Quest.  But unto whom was Christ's Majesty 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, john 1.10. Yea, some were so blind, as that they were ready to say, What is thy beloved more than another beloved? 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 Majesty of Christ it was especially manifest unto such as were effectually enlightened, according to that in john 10.14. I am the good shepherd, and know my sheep, and am known of mine.  

Note.  I do not deny, but that this Majesty of Christ was visible also to the devils: I know thee who thou art. Mark. 1.24. and also unto wicked men, so fare as to amaze them with a sudden glimpse, as it is said of the profane multitude, Mark 1.26. That they were all amazed, in so much that they questioned among themselves saying; What thing is this, what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. But it was effectually visible to none but to Gods elect.  

Use.  The use of this point may be to convince the world of palpable blindness, in that they could not behold the Sun when it shined. Christ was the Sun of righteousness and his glory was visible, and how many were there notwithstanding, that knew not his presence?  
Secondly, it must serve to confirm our Faith, concerning Christ's divine nature: that truth which we believe concerning the godhead of the Lord jesus, it was visible and apparent in the times wherein he lived, yea it was visible in some measure to his very enemies, and much more to the Church of God.  
Thirdly, it must teach us to desire that our eyes may be anointed with eye-salve, that we may still behold the Majesty of Christ in his word, & in his works. The Majesty of Christ is still visible, especially to the eye of Faith; as Peter and they that were with him in the mount beheld Christ's glory with corporal eyes: so every believer may at these days see jesus crowned with glory and honour by the eye of Faith, Heb 2.9.  
Fourthly, this argues that the Majesty of Christ is much more visible now, especially in heaven: For if the Sun shine bright at some times in a cloudy day, how much more when these clouds are despelled?  
Eye-witnesses. Whence we may note, that 
Doctrine.  The Apostles had through knowledge of the truth of those things which they did write and preach. They were eye-witnesses, and eare-witnesses. This is that which john saith in his first Epistle and first Chapter, and third verse: That which we have seen and heard, declare we unto you. And in the first verse of the same Chapter: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you. Hence it is that Luke termeth the Apostles eye-witnesses also in his first Chapter and second verse.  

Objection.  If any shall object, that to be an eyewitness, or an earwitness, is not sufficient to prove the certainty of a thing because the senses may be deluded. Saul thought he saw Samuel risen from the dead, and that he heard him speaking to him, when he was merely deluded.  

Answer.  Truth it is, that the senses indeed may be deluded, but it was not so with the Apostles; for they did not only see with their eyes, and hear with their ears, but they had withal the testimony of God's spirit, to assure them that their senses were not deceived: and they had the gift of Faith, whereby they had power to see more deeply into things, then that they could be deceived.  

Use.  Let this therefore teach us to be assured of the truth of the Gospel; it is delivered, not by hearsay, but by them which were both eye-witnesses, and eare-witnesses of the same. The Gospel is no devised fable, but a known demonstrative manifest truth.  

Use.  Let this also teach us that are Ministers of God's word, to be well assured of the truth of that, which we deliver 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 Gospel itself: yet let us always be able to say, we are assured that▪ that which we do teach, it is firmly and truly grounded upon the canonical Scriptures: yea it is to be wished also, that we Ministers should be men of experience, and that we should, in some measure, speak the word of God experimentally, and not by bare relation only.   

He received from God the Father, honour and glory. In this seventeenth verse, and in the next verse following, the Apostle declareth that he was an earwitness of Christ his Majesty and greatness; as having been with him in the holy mountain, when he received honour and glory from God the Father, etc. Three points are here to be observed. First, the honour that was done to Christ; He received honour. Secondly, the means of that honour, it was by a voice from heaven. Thirdly, the witnesses of it; And this voice which came from heaven we heard, that is, I Peter, and james and john.  
He received from God the Father. Doth not this derogate from the glory of Christ, being very God, in that it is said, that he received honour and glory from God the Father? For what necessity had he to receive honour and glory from another, which was very God himself? 
Doctrine.  The truth is, Christ, as God, received nothing from God the Father, but his subsistence or personality; but as he was man, so he received all things from the Father. And this he confessed himself in diverse places as in Mat. 11.27. All things are delivered to me of my Father; and in Math. 28.18. All power is given unto me in heaven and in earth: As the Father hath life in himself, so he hath given to the Son to have life in himself, john 5.36.  
Yea, whatsoever Christ had, he had it from the Father, as he was man: He had his humane nature from him; A body hast thou made me, Hebr. 10.5. He had his preservation from him: I was cast upon thee from the womb, thou hast been my God from my mother's belly, Psal. 22.10. He had his power to work miracles from him: If I cast out devils with the Spirit of God, Math. 12 28. From him he had his great authority: The Father judgeth no man; he hath committed all judgement to the Son, john 5.22. Yea, from him he had his Kingdom or glorification: I bequeath unto you a kingdom, as my Father hath bequeathed unto me, Luke 22 29. From him he had his honour and glory, as in this Text.  

Use 1.  Let this teach us to admire Christ's humility, and to bless him for his singular love to mankind, who willing (for our good) was content to put himself into such an estate, as wherein he was rather to receive then to give; to pray, to entreat, to be beholden, and the like. This was Christ's portion in his humbled estate, rather than to command. The time was when Christ thought it no robbery, to be equal with God, Phil. 2. but now he must be inferior, in respect of suffering death, to the Angels, Heb. 2.9. The time was when our Saviour said, It is a more blessed thing to give then to receive, Acts 20 35. but now he must be content himself to receive, though it were never so contrary to his own royal disposition: O the admirable love of a Saviour!  

Use 2.  Let it teach us in like manner to be content and patiented, if for Christ we shall at any time be brought to a mean estate. Thou hast in former times been able to relieve others, and art now come to stand in need of relief thyself: thou hast in former times made others beholden to thee for thy gifts, but now for Christ thou art become a receiver. Be not amazed at this change, but rather remember, that Christ himself, who before was able to give honour and glory, is here said to receive it; he that before was a giver, must now be a receiver.  
He received honour. Hence we may see the truth of that in 1. Sam. 2.30. 
Doctrine.  Them that honour me, I will honour. Christ did greatly honour the Father, and the Father gave both honour and glory unto Christ, as appeareth in this Text. The like may be said of the holy Prophets and Apostles: They sought not themselves, but God's glory, and the Lord hath made them famous to the end of the world. The like may be said of the good Kings of juda; they sought God's glory, and God hath made them glorious by their histories in the Bible. The like may be said of Abraham, Isaac, and jacob; and innumerable other Saints: they glorified God, and God hath made their memorial blessed.  

Reason.  Now what is the reason that God will give honour and glory unto such as seek to glorify him? Surely, first because he hath promised to honour such, and his promise cannot fail. Secondly, to show that it is no vain practice for any to seek to glorify God. Thirdly, it is to encourage all men to affect God's glory.  

Use.  This shows, that it is in vain for ill disposed persons to go about to defame God's children. God will cast honour upon his servants, in despite of Satan himself.  
Secondly, let us learn here what is the direct way to honour and reputation, and that is, to set ourselves sincerely to seek God's glory. Let us honour God, and let him alone to honour us.  
Thirdly, let us hence be moved to be thankful to God; first, for that he gave such honour and glory to Christ our head; and secondly, for that he offereth also to honour us the members, if according to the example of our head, we shall sincerely affect his glory.  
Fourthly, let this teach us, not to fear the reproaches of the wicked, or their slanders. God is able to put more honour upon us, if we seek his glory, than all the world is able to put disgrace.  
Honour and glory. This is meant of that honour and glory, which Christ received at his transfiguration, as appeareth by the words immediately following in the Text. He received from God the Father, honour and glory, when the voice came from the excellent glory.  
Now if any shall demand, what honour or glory Christ received at his transfiguration: I answer, He received great honour at that time; first, because God the father spoke by an audible voice from heaven, and acknowledged him to be his beloved Son, Matth. 17.5. Secondly, because the Church was commanded to hear him, Mark 9.7. Thirdly, because God sent two men, Moses and Elias from the dead, and that in their glory, to speak with him of his decease, which he should accomplish at Jerusalem, Luke 9.31. All these things were matter of great honour.  
Secondly, Christ received glory, as well as honour, at his transfiguration. For first the fashion of his countenance was changed, Lu. 9.29. Yea his face did shine as the Sun, Math. 17.2. which was matter of great glory. Again, his raiment was white and glistering, Luke 9.29. White as the snow, so as no Fuller could white them, Mark 9.3. Yea white as the light, Matth. 17.2. Thirdly, a bright cloud overshadowed Christ and Moses and Elias whilst they talked together, as a rich Canope, Math. 17.5. which did add to the glory. And lastly, all this was but to shadow out that admirable glory, wherein Christ shall appear when he shall come in his kingdom at the last day, Matth. 16.28. Thus we see the truth of the Apostles doctrine, to wit, That Christ received both honour and glory, when such a voice came from the excellent glory, that is, at his transfiguration upon the mount.  
Such a voice. If any shall demand what kind of voice it was; I answer, for the clearing of the Apostles meaning, first, that it was an heavenly voice: it came not out of the earth, but out of the cloud, Mat. 17.5. Secondly, that it was a divine voice; for it came not from any creature, but from the excellent glory, as in this Text.  
Came to him. Why is this voice said to come to Christ, considering that it might seem rather to be spoken to the Apostles, hear him? etc. It is said to be spoken of Christ, not because he alone heard it; for Peter, james and john heard the voice when it came from heaven, as being with him in the holy mount: but rather, because this voice did principally concern Christ himself, as namely to testify, that he was the Son of God, and that he was beloved of God, and that in him God was well pleased; yea it was sent especially to honour Christ, and to comfort him.  
When such a voice came. Whence observe, that 
Doctrine.  God hath his time and season to put honour upon his children, though for a time he suffer them to be debased and scorned; We see it in this example. Christ was first many ways debased, both by his incarnation, and by many persecutions; but when the voice came from heaven at his transfiguration, than he received honour. Thus it was also with joseph; he was first sold by his brethren, Gen. 38.28. then accused falsely by his Mistress, Gen. 39.17. then cast into prison by his Master, Goe 39.20. and there kept till the iron entered into his soul, Psal. 105.18. But afterwards in due season, he was highly exalted, and made the second man in the kingdom: Psal. 105.20. But this was in the time when his word came, that is, at God's time appointed, Psal. 105.19.  

Reason.  And God doth give to his children honour in due time; first, for the fulfilling of his promise; for he hath promised, that though they be for a time amongst the poor, yet they shall be as the Wings of a Dove, Psal. 68 and God's promise cannot fail.  
Secondly, the Lord is careful, that his children should not put forth their hands to wickedness, Psalm 125.3. and therefore will not suffer the rod of the wicked to rest upon the back of the righteous.  
Thirdly, the Lord will not have the spirits of his children to fail before him, and therefore he will not contend for ever, Esay 57.16.  

Use.  This may be a terror to the wicked, which labour to dishonour the godly. Let them know, God hath a time to honour his children, maugre the malice of Satan, and all his instruments.  

Use 2.  Secondly, let all God's children be of good comfort, though they suffer reproach for a time, God hath a time wherein to give them honour.  
Such a voice. Whence note further, that 
Doctrine.  Rather than God's children shall want honour, God will give them honour by extraordinary means. This is manifest, not only out of the Text, wherein we see God sent an extraordinary voice to honour Christ, but also out of Luke 19.40: If these should hold their peace, the stones would cry. Wherein is meant, that if people and children had not cried Hosanna in honour of Christ, the very stones should have cried it, rather than Christ should have lost his honour.  

Objection.  Yea but some may possibly say, We are not at these days to expect extraordinary works.  
We are not indeed to expect miraculous works, but where ordinary means fail, we may safely expect extraordinary. Hath not God dealt extraordinarily in mercy with this Land, in delivering of it from the Spanish Invasion, in the year one thousand five hundred eighty and eight; and from the Papists Gunpowder-plot afterwards? Yes verily.  

Use.  Let this therefore teach us, never to cast away our confidence; God is able to work by means or without means: yea, where ordinary means faileth, he is able to raise up extraordinary.  
From the excellent glory. Whence observe, that 
Doctrine.  God dwelleth in the midst of excellent glory, yea of such glory as becometh his greatness. All this the words in the Original do imply; and for further proof I refer you to that in 1. Tim. 6.16. where it is said, that God dwelleth in that light which no man can approach unto: where by light we are to understand glory, as by glory we are to understand light, in 1 Corin. 15.41. One star differeth from another in glory, that is, in degrees of light.  
But what glory is it which is answerable to God's greatness wherein he dwelleth? It is not meant singly of the glory of the third heaven. For no created glory can possibly be answerable to an uncreated majesty: but it is meant of that glory which is in God himself, and which is essential unto him, as appeareth by that in Exodus 33.18. where Moses requesteth to see God's glory, which is not meant of any circumiacent or adventitious glory which is without God, but of that glory which is in God himself, as appeareth by the answer; Thou canst not see my face, Exodus 33.20. terming that in the twentieth verse, God's face, which Moses termed in the eighteenth verse, God's glory, expounding the former by the later.  

Use.  The consideration hereof should teach us to reverence God in our hearts, seeing he dwelleth in such admirable glory. Whose glory should we admire, but his glory? whose greatness, but his greatness?  
Secondly, let it move us to desire faith and illumination, that with open face as in a clear glass we may behold the glory of the Lord, 2. Cor. 3.18. Yea, let us desire that the Lord may arise upon us, and his glory may be seen upon us, Esay 60.3.  
Thirdly, it may teach us to desire to be with God in heaven; for when we are dissolved, we shall see God's face and his glory, as the Angels are said to do, Mat. 18.10.  
This is my Son. 
Doctrine.  Christ is the Son of God by a twofold generation. First, by his eternal generation, as he is the second person in the blessed Trinity, which generation who is able to declare? as the Prophet saith, Esay 53.8. Secondly, by a temporal generation, as he is man. For the power of the Highest overshadowed the blessed virgin: therefore that holy thing which was borne of her, was called the Son of God, Lu. 1.35. None were the sons of God thus, but Christ alone. Elect men are sons of God, but this is by adoption, and not by nature. Christ is the only begotten of the Father, john 4.11.  

Use.  Let this teach us to take notice, that Christ is very God; for as a man begets a man like unto his own kind, so God in like manner must needs beget a God; for else we should make God more impotent than man, yea then any other creature; for every like begets his like.  
Secondly, let it teach us to admire God's philanthropy or love to man, in that he vouchsafed to give his Son, his beloved Son, his only begotten Son, to the death; yea, to the execrable death of the cross, and that for his enemies. O unspeakable love! O admirable mercy!  
Thirdly, let it encourage us to pray unto the Father in the name of Christ: What will God deny us if we prefer our petitions in his Son's name? Surely nothing. Whatsoever ye shall ask the Father in my name, he will give it you: so saith our blessed Saviour himself, john 16.23.  
That beloved one. Whence we may note, that 
Doctrine.  Christ is beloved of God after an especial manner. He is that beloved one. God loveth the world, and he loveth all his works, as they are his works: he loveth the elect Angels, and he loveth his elect amongst men. But he loveth Christ above all, and that for just cause. Christ is best worthy to be beloved: first, because of his excellency; he is the brightness of God's glory, and the express image of his person, Hebr. 1.3.  
Secondly, he is most innocent, he never ttansgressed the will of his Father at any time; he finished the work which was given him to do, john 17.4.  
Thirdly, he laid down his life, that he might take it up again, therefore the Father loved him, john chap. 10. verse 17.  
Many other reasons might be alleged, to prove that Christ is chief beloved of the Father, but we will not insist upon them. We will rather answer to the objections which may be made to the contrary.  
Some may object possibly that in john 17.23. where it is said, that God hath loved his people with the same love, wherewith he hath loved Christ himself. I answer, It is meant of the same kind of love, but not of the same degree.  
Again, if any shall object further, that God gave his Son Christ for the redemption of the elect world, and therefore that he loved the elect world better than Christ: I answer, It followeth not: For, God did not so give his Son, as utterly to part with him; he gave him indeed to suffer death, but he gave him not absolutely away.  
Thirdly, if any shall object, that the Father did not so tenderly love Christ as this text may seem to imply, because he suffered him to live so poor in the world, so despisedly; because he suffered him to be so wronged, to die such a death, yea because he stood not by him in his afflictions, but forsook him: I answer, We must not judge of the love of God, or of his hatred by these outward things. The Sun doth not always shine to us, but it always shines in the firmament. So the love of God doth not always appear, but it is always fervent in him.  

Use.  Let this teach us the more to admire God's love towards us, in that he would give his Son whom he loved so dearly, for our redemption; yea, it must teach us to be content to part with whatsoever we love best for God's cause.  
Secondly, let it be matter of comfort to the children of God: For, certainly if God hath not spared his Son whom he loved so dearly, but hath given him to death for us all, how shall he not, with him, give us all things also? As the Apostle speaks, Rom. 8.32.  

Doctrine.  In whom I am well pleased. These words imply or denote unto us two points. First, that God the Father is, and ever was, well pleased with Christ, and secondly, in him, well pleased with the Church. For the first point, viz. that God the Father is, and ever was well pleased with Christ himself, it is evident. First, because he is the Son of his love, and can any one hate his son whom he loveth? Secondly, because he never transgressed the will of his Father at any time; and what father is there, but he must needs be well pleased with such a Son? Thirdly, it is manifest that Christ was highly in the Father's favour at all times, in that the Father did so mightily preserve him in his infancy, in that he assisted him to do so great works, in that he heard him at all times, john. 11.42. and in that he graced him by an audible voice from heaven: This is my beloved Son in whom I am well pleased.  

Objection.  But here some may possibly object; Did not God's wrath smoke against Christ for our sins? Did not Christ tread the winepress of the Father's wrath? Yea did he not cry my God my God why hast thou forsaken me, upon the cross? And if so, how then is it true that Christ was always in favour with God?  

Answ.  I answer: Christ endured indeed the wrath of God for sin; namely for the sins of the Church; and thus God's wrath did smoke against him, and did not spare him: but the lord was able to distinguish betwixt Christ's person and our sins, and to express his wrath against sin, but yet to be well pleased with his Son.  

Use.  Let this teach us not to judge of the favour or hatred of God, merely by outward sense. God was well pleased with Christ, when Christ in the mean time endured persecution and poverty, a shameful death; yea, the pangs of hell in his soul, in the Garden, and upon the cross. God hide his countenance from Christ, in his greatest extremity, and yet Christ was in great favour with him. And so I say to poor dejected Christians, though they may be in great extremity for a time, as though God had utterly forsaken them, yet let them not despair: they may be in base estate for the present, and yet be highly favoured of God, with the virgin Mary, Luke 1.48.28. They may, possibly, cry out with Christ, my God my God, why hast thou forsaken me; and yet indeed be in great favour with God, as we see in this text.  
But to come to the second point. As God was always well pleased with his Son; so, in him, he is well pleased with his Church: And the same point is also employed in these words; In whom I am well pleased. For the proof of the point, I refer the reader to that in Ephes. 2.16; where it is said, that Christ hath reconciled both jews and Gentiles to God, in one body, by the cross. And to that in Coll. 1.20. where it is said of Christ, that he made peace through the blood of his cross, and reconciled all things in heaven and earth.  

Objection.  If any shall object that in Psal. 106.40. that God's wrath was kindled against his people, in so much that he abhorred his own inheritance, and therefore that God is not fully reconciled to his Church, or throughly well pleased with it.  

Answer.  I answer. God indeed is never well pleased with sin, but he will visit our transgressions with a rod. He is not so merciful but he will still appear to be just. But let us assure ourselves of this, that though the Lord be displeased at our infirmities; yet upon our Repentance and Faith in Christ, he is graciously well pleased with our persons.  

Use.  Let this teach us to be thankful for the invaluable gift of Christ, our excellent peacemaker; had it not been for him, the wrath of God had remained upon us, for ever and ever.  
Secondly, Let it be matter of comfort to all them which mourn in Zion. It may be thou feelest nothing but wrath; but be of good comfort, if thou be'st a new creature, all thy sins are washed away in the blood of Christ, and thou art fully reconciled to God, and God is well pleased with thee.  
Thirdly, let this teach us to labour to get Faith, whereby we may apply this reconciliation, wrought by Christ, unto ourselves, that we may be assured in our own consciences, that God is well pleased with us. I marvel how any can eat, or drink, or lie down in their beds with any peace, without this assurance.  
In whom I am well pleased. Before we pass from this verse, it shall not be altogether impertinent to clear one scruple which may arise, viz. why the Apostle doth not relate the whole speech which came from heaven, but doth cut it off, as it were, in the midst; for the speech completely related is this: This is my beloved Son in whom I am well pleased, hear ye him, Mat. 17.5. now why doth the Apostle leave out this clause, Hear ye him? Which may seem to be as necessary as the former part of the speech; for, is it not as necessary that we should hear Christ as our great Prophet, as know him to be the beloved Son of God; or Know that God is well pleased with him? Surely yes.  
I answer: The Apostle doth leave out this clause, Hear ye him, for diverse reasons.  
First, because the former part of the speech doth imply the latter as a necessary consequence, though it be not expressed. For if Christ be the beloved Son of God, then certainly, we ought to hear him; according to that in Math. 21.37. They will reverence my Son, that is, they will surely hear him, and give entertainment unto him.  
Secondly, the Apostle may leave out this speech, Hear ye him, because he knew it was sufficiently expressed in other places of Scripture, as in Mat. 17.5. Mark. 9.7. Luke 9.35.  
But the point hence to be gathered is this, namely that 
Doctrine.  The Scriptures have a necessary dependence one upon another, and one place expounds another.  
This is manifest out of the Text, for these words Hear ye him, being wanting in the Text, are supplied out of the Evangelists, namely, out of the forenamed places, Mat. 17.5. Mar. 9.7. Luke. 9.35.  
The like we read in Math. 26.51. where the name of him which drew his sword and smote the servant of the high Priest, and cut off his ear, is not expressed, no nor yet the name of him which was smitten. But that which is wanting in Matthew, is supplied in john 18.10. where both the name of the smiter is expressed Simon Peter, and the name of the person smitten, to wit, Malchus.  
In like manner, whereas it is said more obscurely that the disciples had indignation, saying, To what purpose is this waste, as though many disciples had murmured against the pouring of the sweet ointment upon the head of Christ, Math. 26.8. The same is made more manifest, john 12.4. where it is said that one of the Disciples said, to wit, judas Iscariot, Symons son; Why was not this ointment sold, etc.  
Lastly, whereas it is more obscurely said Math. 27.44. that the thiefs which were crucified with Christ, did upbraid him, as though both the malefactors had railed upon Christ: The same is made more manifest in Luke 23.34. where it is said, that one of the malefactors which were hanged railed on him.  

Quest.  Here it may be demanded, wherefore the Spirit of God doth not fully express himself in every Text, but leaves some thing uncleared in this or that place, by some other text elsewhere in Scripture to be cleared and expounded?  

Answ.  First, in honour of the word itself, that it might not be despised for the plainness.  
Secondly, in the singular wisdom of God, who will by this means give occasion to his children to search the Scriptures, and to acquaint themselves with the whole word of God.   

We heard. Whence we may note, that 
Doctrine.  God's voice is an audible voice. The Lord spoke from heaven, and his voice was heard and understood, as appeareth in this Text and the like. We read in Isay 30.30. The Lord shall cause his glorious voice to be heard, and in Psal. 68.33. He sendeth forth his voice, and that a mighty voice, and in Mark 15.34. At the ninth hour jesus cried with a loud voice, Eloi eloi lama sabachthani, and in 37. verse of the same Chapter, jesus cried with aloud voice, and gave up the Ghost.  
The voice of God is so mighty, as that the insensible creatures are sensible of it, Hebr. 12.26. Whose voice then shaken the earth, but now he hath promised saying; Yet once more I shake not the earth only, but also so heaven.  
Yea, the dead shall hear the voice of the Son of God in their very graves at the last day, john 5.25.  

Use.  The audiblenesse of God's voice may serve to convince us of his mighty power; a strong voice argueth the strength of the speaker; and so the mightiness of God's voice doth argue the mightiness of his power.  
Secondly, it may teach us Ministers which speak in God's stead, not to favour ourselves too much, but to strain ourselves, that we may be heard of the people, and to extend our voices if it be necessary to make them audible. And this the Lord requireth, Esay 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, etc.  
Thirdly, it may teach people to do what in them lies, to elevate the voice of their Minister. They must pray for him, that God would open unto him the door of utterance, Ephesians 6.19. Secondly, they must not daunt his spirit by discouragements, but rather put life into him by their encouragements, josua 1.18. where the people say unto josua, Only be strong, and of a good courage. Thirdly, they must beware of rebellion against God's word and disobedience; for rebellion and disobedience are an especial cause that the tongue of the Prophet doth cleave to the roof of his mouth, Ezechiel 3.18.  
Fourthly, it must teach us to be thankful, in that the voice of God, I mean the voice of the Ministry, is so audible amongst us: in that we have so many sons of thunders, to sound the word in our ears. Christ pronounceth the ears of his Disciples blessed, in that they heard, Matth. 13.16. and so certainly they were, having grace, not only to hear, but also to obey.  
We were with him. That is, we three, Peter, and james and john: for these were the three which Christ led along with him when he went into the mountain where he was transfigured; as appeareth in Mark 9.2. And it is a thing to be observed, that Christ admitted these three above the rest of the Apostles unto diverse businesses; as when he raised jairus his daughter, he suffered no man to go in with him, save Peter and james and john, and the father and mother of the maid, Luke 8.57. Also, when he went apart to pray, he took Peter, and james and john with him, commanding the rest of his Disciples to stay behind in a place which he appointed them, Mark 14.33.  
And so here when Christ went to be transfigured, he took with him Peter, and james, and john.  
And the reason may be; first, because james, Cephas and john seemed to be Pillars, as we read, Galat. 2.9.  
Secondly, it was out of Christ's own freedom; it was lawful for Christ freely to vouchsafe certain privileges unto these three, which he would not vouchsafe the rest of the Apostles.  
We were with him. Whence observe, that 
Doctrine.  It is an especial privilege to be conversant with Christ. So it is pleaded here; we were with him when others were not admitted. We see by experience, that it is a privilege to be familiar with great men: for great personages will not be familiar with every one, neither is it fit they should. How much more than is it a privilege to have familiarity with God?  
Secondly, the benefits received by familiarity with God, do prove it to be an especial privilege. For first, by being familiar or conversant with Christ, we learn many things; according to that in Prou. 13.20. He that walketh with wise men, shall be wise. Secondly, by being conversant with Christ, we receive contentment and joy, as it is said, joh. 3.20. But the friend of the Bridegroom which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice. Thirdly, by being conversant with Christ, we are in safety. This jeremy acknowledgeth in his twentieth chapter and eleventh verse: The Lord is with me as a mighty terrible one; therefore my persecuters shall stumble, and they shall not prevail.  

Objection.  But some may possibly object: Yea but if any be continually in Christ's presence, he must walk very accurately; he must not speak an idle word, nor have a wanton look. And this degree of preciseness may seem rather to be a bondage then a privilege. 
Answ.  It is indeed a bondage to the wicked and graceless, to be exercised in true holiness: but unto the child of God it is the sweetest freedom in the world.  

Use.  Let it therefore teach us to labour for this privilege (to wit) to walk with God, and to be conversant with him; and that we may attain thereunto, observe we these directions.  
First, we must be conversant in the word▪ 1. john 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ. Secondly, we must beware of sin; for God will have no fellowship with the stool of wickedness: and, If we say, that we have fellowship with him, and walk in darkness, we lie, and do not the truth, 1. john 1.6. Thirdly, we must be very conversant in works of holiness. For, where two or three are gathered together in Christ's name, there is he in the midst of them, Math. 18.20.  

Use.  Let it also teach Christians which are partakers of this privilege of having fellowship with God, to be thankful. As Henock was much bound to God for this fellowship, and Abraham and Moses, and Peter, and james and john; even so art thou which enjoyest this fellowship, though it be in an inferior degree. If a King should admit thee into great familiarity with him, and thou shouldest despise it, and make light of it, were it not most just for him to cashier thee out of his presence, and to deprive thee of his princely familiarity? Even so, if God vouchsafe to be familiar with thee, and thou prise it not, how just is it for him to hide his countenance from thee, and to deprive thee of his familiarity?  

Use.  Lastly, this showeth the misery of the wicked; for they are not partakers of this privilege of having fellowship with Christ, but their fellowship is with the devils; with them they converse, 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 mountain then in a valley? This might be for this reason, namely, that the eminency of the place, might put the Apostles in mind to lift their hearts up unto God, and to have their minds above in this holy business. For what was the reason that the Temple was built upon an hill, but for the same cause? And what was the cause that Abraham went up into the mountain to offer his son Isaac, but for the same reason?  

Use.  Let this teach us in heavenly matters, to have our hearts above. Heavenly actions should be performed with an heavenly mind; and that we may do so, observe we these rules. First, we must empty our minds of worldly occasions, before we come into God's house; we must leave these as servants, at the foot of the hill, as Abraham did. 2. We must undertake holy businesses with preparation. 3. We must beware of such objects as disperse our thoughts in the time of God's ordinance.  
Holy mount. Why was this mountain called holy, more than another mountain? Surely not in respect of the earth or matter whereof it consisted, but because of God's presence.  
The point hence to be observed is this, viz. that 
Doctrine.  Every place, during the time of God's especial presence and holy ordinance, is holy. Yea, the very open fields and mountains are holy upon this occasion; as we read, Exod. 3.5: Moses come not nigh, put off thy shoes, the place where thou standest is holy ground. Hence it is that God's temple is termed an holy Temple in Psal. 5.7. and in diverse other places of the Psalms.  

Use.  This makes against them which carry themselves unreverently in the house of God, and that in the very time of God's ordinances, either by sleeping or gazing, or by pride, or by stealing, etc. Of these it may truly be said; Thine holy Temple have they defiled; and, My Father's house is the house of prayer, but you have made it a den of thiefs.  
Secondly, this must teach us to reverence God's Sanctuary, as we are taught, Levit. 19.30. Whilst we labour to shun the superstitious opinions which idolaters have of their Temples, we must take heed that we fall not into the other extremity, to wit, to have a base opinion of God's house.   

We have a more sure word of Prophecy: Or, as it is in the original: We have a more sure Prophetical word: as though the Apostle had said, That which I writ unto you concerning Christ, it was confirmed not only by a lively voice of God the Father from heaven; but also by the Canonical writings of the holy Prophets.  
Whence we are to observe, that 
Doctrine.  The Gospel of Christ is an infallible truth. It hath witness both from God and man. That it hath witness immediately from God, it is evident by the voice which came from heaven: This is my well-beloved Son, in whom I am well pleased; hear him: And that from man it is manifest; for unto Christ do all the Prophets give witness, Acts 10.43. Yea, all the Prophets, from Samuel, and those that follow after, as many as have spoken, have also foretold of these days, Acts 3.24.  
To this purpose is that in Luke 1.60. He hath raised up an horn of salvation for us, in the house of his servant David, as he spoke by the mouth of his holy Prophets which have been since the world began: And that in john 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me. In a word, Christ was written of in Moses, in the Prophets, and in the Psalms, Luke 24.49.  

Use.  This must serve to confirm our faith concerning Christ, that he is the true Messiah; and concerning his Gospel, that it is no other but the very truth. If we will not believe both God himself and all his Prophets, whom should we believe?  
Secondly, it may serve also to aggravate the sin of atheism and infidelity. What do these cursed sinners but give God himself and all his Prophets the lie?  
A more sure word. That is, a more sure word then that which came down from heaven, saying; This is my beloved Son, etc. Here it may be demanded, how the Apostle can speak this without blasphemy; for that voice which came down from heaven, was the voice of God himself, than the which, what could possibly be more sure?  
Some, for the clearing of this doubt, affirm, that the Comparative degree here is put for the Positive: We have a more sure word, that is (say they) we have a sure word; but we cannot agree to their judgement: 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 than that voice which came from heaven, not because it was more true, but because it was of more authority with the people unto whom Peter wrote. They disinherited not the voice that came from heaven: but above all other voices they kept themselves close to the voice of Scriptures.  
Hence learn we 
Doctrine.  To prise the sentences and speeches of Scripture above all other sentences and speeches whatsoever. Let us esteem the Scripture the surest foundation. For the proof of this point I refer the Reader to that in the second epistle of john tenth verse; If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed: and to that in Gal. 1.8. Though we, or an Angel from heaven preach any other gospel unto you then that which we have preached unto you, let him be accursed. Unto this accordeth that in Ephes. 2.20. Ye are built upon the Foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone. And that in 1. Corinth. 3.11. Other foundation can no man lay but that which is laid, jesus Christ. By all which places it is manifest, that the Canonical Scripture is the sure Foundation.  

Objection.  But here some may possibly object, That the Church is said to be the pillar and ground of truth, 1. Timothy chapter 3. verse 15. and therefore, that we ought rather to depend upon the authority of the Church then upon the Scripture.  

Answ.  I answer: The Church is so termed, not in respect of itself, but in respect of its Ministry; even as james and Cephas and john were counted to be pillars, not for their persons, but for their doctrine, Galat. 2.9. So that the place rightly understood, doth rather confirm the authority of the word, then in any sort infringe it.  

Use.  Let us learn therefore to keep close to the word of God, and to ground our faith upon it alone. Let us not receive, as a foundation, any man's writing, though never so learned or eloquent, further than he is able to avouch his writing by the word of God. Remember that in john 10.5. We must not know, that is, approve the voice of a stranger, if we will approve ourselves to be the sheep of Christ.  

Use.  Secondly, this may comfort true Christians. The Lawyer, the Physician, the Philosopher, have their Authors, upon whom they do especially ground: but the Christian hath a more s●re foundation; namely, the word of God. In like manner, the Anabaptists have their dreams and fancies, in stead of revelations to ground upon: and the hypocrite, he hath the judgements, or rather the persons of such and such whom he esteems reverend Ministers to rest upon; but the sound Christian hath respect only to the word of God, and so layeth a sure foundation. And the truth is, this foundation will stand when all other will shrink and come to nothing.  
Whereunto taking heed ye do well. Whence we are to note three points: first, that it is the duty of all Christians to give 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 virtues.  
First, that 
1. Doctrine.  It is the duty of all Christians to give diligent heed to the word of God, it is manifest: For if the word spoken by Angels was steadfast, and every transgression & disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation? Heb. 2.2.3. Yea it shall come to pass, that whosoever will not hear that Prophet, that is, Christ in the Ministry, shall be destroyed from amongst the people, Acts chapter 3. verse 23.  

Reason.  And there be many reasons to move us to give heed to the word: first, because it is the word of God, and not of men: Secondly, because it is the especial instrument of our salvation: Thirdly, because whoso despiseth the word, shallbe destroyed, Prou. 13.13. Fourthly, because he that turneth back his ear from hearing the Law, even his prayers shallbe abomination, Prou. 28.9.  

Quest.  But, what is it to have respect or to give heed to the word of God?  

Answer.  It is, first, diligently to frequent the house of God, where it is faithfully taught. Secondly, to mark and to hearken carefully to it whilst it is delivered. Thirdly, to examine ourselves by it, and to make conscience to practise it.  

Use.  This may serve justly to reprove multitudes at these days wherein we live: first, such as are negligent comers to the Church. Secondly, such as come to the Church, but attend not as they ought to the word, but suffer their minds and senses to be carried after other matters. Thirdly, such as come and hearken to the word, but go their way again without any purpose to practise any jot of that which they hear. All these are negligent hearers, they attend not to the word of God, or they take not heed unto it.  
The second doctrine propounded is, that 
Doctrine.  It is a commendable thing to take heed to the word. To the which taking heed ye do well, etc.  
For what did our Saviour so highly commend Mary in Luke 10.42? but because she had chosen the good part, that is, attended upon the hearing of the word for the attaining of salvation. And, for what were the Beroeans so highly commended? Acts 17.11. but because they searched the Scriptures, etc.  

Reason.  And to hear and take heed to the word must needs be commendable: first, because it is an honest practice. Secondly, because it is a godly practice. Thirdly, because it is, and hath been the practice of all Saints from generation to generation.  

Use.  This serves justly to condemn the practice of them which rail against going to sermons, against reading God's word, and other holy duties. These railing Rabshachees should consider, that it were their duty rather to commend these practices.  
Secondly, this may serve to teach us, never to be ashamed of this practice of taking heed to the word of God; though all the world should cast contempt upon it, yet the thing in itself is truly commendable.  
Thirdly, this may serve to encourage all such as give diligent heed to the word of God, always provided, that they be careful to follow two callings, viz. both their general calling, and also their particular. A true Christian must so hear, as that he still have time to earn his own bread; and he must so labour for things necessary for this life, as that still he have his religious hours every day to attend unto God's word either read or preached.  
Ye do well. Whence observe in the third place, that 
Doctrine.  It is the duty of Ministers to encourage the people in their hearing of God's word, by due commendation given unto them for the same. Thus doth Peter in this Text, when he perceived that his auditory did give diligent heed to the things that were spoken; he animateth them with this commendation, Unto the which giving heed ye do well. The like practice we observe in Paul, in 1. Cor. 11.2: Now I commend you brethren that you remember me in all things, and keep the ordinances as I delivered them unto you. And in 1. Thess. 1.6: Ye became followers of us and of the Lord, having received the word in much affliction with joy in the holy Ghost. So that ye were ensamples to all that believe in Macedonia and Achaia.  
The like practice we see in Christ, Luke 8.21. My mother and my brethren are these which hear the word of God, and do it; he so fare commendeth the diligent hearers of God's word, that he seemeth to prefer them before his mother which brought him into the world. The like we see in the same our blessed Saviour in Reu. 3.8. where he commendeth the Church of Philadelphia for keeping his word.  

Reason.  And there is good ground for it, that a Minister may and aught to commend the people for their diligent heed given unto the word. As first, because it may be a means to encourage them in their zeal, yea, to make them more zealous. Secondly, because it may be a means to stir up others, which are as yet negligent of the word, to become zealous hearers of the same. Thirdly, because a Minister shall hereby discharge a Ministerial good duty to God, though no success should follow upon the same.  

1. Objection.  But some, possibly, may object, That it is not safe to commend God's children for their well doing, lest they should be puffed up by our commendation. 
Answ.  I answer: We must not be too jealous of our brethren we must hope the best; let us do that which God requireth as a duty of us, and leave the success to God.  

2. Objection.  Others may likewise object, that it is not safe for a Minister, of all other, to commend people for taking heed to the word of God; because this were the way to come to be suspected of vainglory, or of going about to draw disciples after him: so, if a Minister shall give alms, he shall find some that will tax him for hypocrisy; or if he preach earnestly against sin; some, possibly, will say he is too busy or contentious: But a Minister in this case, must pass very little to be judged of man's judgement, there is one which judgeth him, which is the Lord. Let a Minister do that which is pleasing to God, though all the world should censure him for it.  

Use.  This may serve justly to reprove too many Ministers, which reprove people for taking heed to the word, thinking them to be too forward, if they be zealous to hear: But let such know, it were their duty rather to commend such people, and to bless God for them, and to turn the edge of their reproach upon profane neglecters of the ordinance of God.  
Secondly, this should teach God's people, to give such heed unto the word, and to be so diligent in hearing and attending, and to carry themselves so reverently in the house of God, as that Ministers may have just cause to commend them, and to rejoice of them. Every one could be content to be praised, but how few be there which labour to deserve praise?  
Thirdly, this should teach us to be thankful to our gracious God, in that he is not only content to accept of our zeal and forwardness, but also is willing that we should be commended for the same.  
As unto a light. Whence note this point, viz. that 
Doctrine.  the word is a light. And for proof hereof, I refer you to that in Psal. 119.105: Thy word is a Lamp unto my feet, and a light unto my path: and 1. john 2.9: The darkness is past, and the true light now shineth: and john 5.35. Ye could have rejoiced in his light for a season: and john 3.14. This is the condemnation, that light is come into the world, and men loved darkness rather than light.  

Reason.  And indeed the word of God may well be compared to light. First, because as light is an incorruptible thing; though it shine upon a stinking dunghill, yet it is not corrupted: Even so the word is uncorruptible seed, as Peter termeth it 1. Pet. 1.23. And though it be preached to never so base persons, yet it receiveth no tainture or infection.  
Secondly, because as light discovereth the soulness of the room or place where it shineth; even so doth the word discover the iniquity of such places where it is preached. A man sitting in a dark house in the night, may think he sits in a clean place; but when the Sun ariseth in the morning, than he plainly discerneth the contrary: Even so people being in darkness, may, possibly, think themselves to be in a clean estate; but when the word of God comes, it quickly discovereth that they are not cleansed from their filthiness.  
Thirdly, because as the light, in respect of the object, hath a contrary effect: For shining upon a dead carcase, it causeth to smell the more odiously; but shining upon herbs it maketh them the more fragrant. Even so the word is the favour of death unto death unto the reprobate, but the savour of life unto life, unto the elect. It hath a contrary effect in respect of the hearers, though it be one and the same in itself.  

Question.  Is it then in the power of the word to enlighten without the Spirit? Not so, for as the Spirit ordinarily without the word will not work; so the word without the Spirit cannot work. The word may fitly be compared to a Torch, and the Spirit to the fire which kindleth it; The Torch is a fit instrument to gain light by, but yet unless it be lighted it giveth no shine: So the word is a fit instrument to enlighten the eyes of the blind, but yet unless the Spirit do kindle it, it can give no saving light.  

Use.  The use of this point may be, first, to discover the very cause why the word is so hated by lewd and wicked men. It is because it is a light, and discovereth their naughtiness. What doth the thief or the adulterer hate more, then if any come with a candle to reveal his practices? Hence it is that our Saviour saith in john the third chapter, and the twenty verse: Every one that doth evil hateth the light.  
Secondly, this maketh for the just condemnnation of  men, that when light is come into the world yet love darkness more than light, john 3.19. How many wretched persons be there in the world, that when for the present they have the light of the Gospel, are weary of that, and desire rather the times of Popery wherein they might be nuzzled up in blindness and ignorance?  
Thirdly, this should teach every one of us to be thankful unto God for the word, as for a comfortable light; and to labour to be sensible, how we should fit in darkness and in the shadow of death, were it not for this blessed lamp.  
Fourthly, it should teach us, whilst we have the light to walk in the light, lest darkness come upon us, john 12.35. Yea, being children of the light, we must walk as children of the light. We that have light must not stumble and fall, as they that walk in the dark; but we must walk honestly as in the day, not in rioting and drunkenness; not in chambering and wantonness, nor in strife and envying, etc. Rom. 13.13. But alas my beloved who 〈…〉 conclude, either, that we have not the true light, or 〈◊〉 the jest, that we walk not as children of the light. I speak this to our shame.  
In a dark place. That is, in the heart unregenerate. Whence observe we this instruction, viz. that 
Doctrine.  The heart of every unregenerate man, is a dark and obscure dungeon; yea, a dark hell or hades, wherein there is no saving light or knowledge.  
For proof of this, consider these places of Scripture, Rom. 1.21. They became vain in their imagination, and their foolish heart was darkened, Math. 4.15. The people which sat in darkness have seen great light, and to them which sat in the region and shadow of death, light is sprung up. Luke 1.78.76: To give light to them which sit in darkness, and in the shadow of death. Isay 60.2. Behold the darkness shall cover the earth, and gross darkness the people. Ephes. 5.8. You were once darkness. And, Psal. 82.5. They know not, neither will they understand, they walk on in darkness.  

Reason.  And an unregenerate heart, may well be compared to a dark place. First, because as a dark place is without light, so is the unregenerate heart. Isay 8.20. If they speak not according to this word, it is because there is no light in them.  
Secondly, because as a dark place is a fit receptacle for deboysht and lewd persons; even so the unregenerate heart, is a fit receptacle for devils and foul spirits. Luke 11.20. When the strong man armed keeps the house, etc.  
Thirdly, because as men commonly are not ashamed of 〈…〉 which they play in secret, because they think no eye seethe them; so whatsoever sins an unregenerate person, in his dark estate, committeth, he is fare from being ashamed of the same. jer. 6.15: Were they ashamed when they had committed abomination? Nay, they were not ashamed, neither could they blush.  
Fourthly, because as dark places are commonly nasty and unsavoury: Even so is an unregenerate heart foul and filthy in the sight of God; no dungeon, no sink, no vault is so stinking in our nostrils as an unsanctified heart is in the nostrils of God. Psal. 14.1: They are corrupt. It is a Metaphor taken from things which are putrified for want of salt: Because as that which is putrified, sendeth forth an ill savour, so doth a putrified and rotten heart.  

Objection.  Yea, but many unregenerate persons may have great knowledge in religion, therefore how is their hearts a dark place? 
Answ.  Not because they have no knowledge at all, but because they have no saving knowledge.  

Use.  The consideration of this point, may serve to humble all unregenerate persons; let them remember that their foolish hearts are full of darkness, and therefore let them not magnify themselves in respect of natural wit; let them be more humbled for that excellent light which they want, then puffed up, in any sort, for that unsufficient light which they have.  
Secondly, this should teach us to loathe ourselves in respect of our natural condition. What were we but darkness and corruption before our effectual calling? Is thy heart now a lightsome Temple? remember that in times past, it was a dark dungeon.  
Thirdly, this should serve to convince us of the necessity of the use of enlightening means; as of hearing God's word preached, and the like. We are in darkness naturally, and therefore have need of light; and what means is it ordinarily that doth turn men from darkness to light, but God's word truly preached? Acts 26.18.  
Until the day dawn. By the dawning of the day, and the daystar, in this place, we are to understand effectual illumination, or the gift of Christ, as it is explained, Luke 1.78.  
And effectual illumination, or the gift of Christ, is fitly compared to the dawning. First, because as the dawning is but a small light at the first; even so illumination at the first is but small. job. 26.14: Lo these are part of his ways, but how little a portion is heard of him?  
Secondly, because as the dawning, though it bring but a little light at the first, yet it brings great joy, both to man and beast; so effectual illumination, though it be weak as the first, yet being in truth, it bringeth joy to the Angels; for the very Angels rejoice of the conversion of a sinner, Luke 15. It bringeth joy to the friends of a convert: for what true friend is there but he rejoiceth to see his friend converted? It bringeth joy to God himself; for the father of the prodigal rejoiceth to see the return of his prodigal and graceless son. It bringeth joy to the Church of God; for what true member is there, but he rejoiceth to see the body of Christ to be more and more perfected? Lastly, it bringeth comfort, or at the least matter of comfort to the party himself which is enlightened. Doth not a man rejoice to see the light shine in at the window, after a dark and dismal night? how much more hath he cause to rejoice, in that he himself, who was darkness, is now made light in the Lord?  
Thirdly, as the dawning though it be but a small light at the first, yet it groweth greater and greater until the perfect day. So it is with true illumination; It is a growing light. Prou. 4.18. But the path of the just is as a shining light, which shineth more and more till the perfect day.  
Fourthly, as the dawning is procured by the light of the Sun; even so true illumination floweth from Christ, as from the Sun of Righteousness: The dayspring which visiteth us is from on high, that is, from Christ, Lu. 1.78. And God which caused light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ, 2. Cor. 4.6.  
Thus we see, in some measure, the reasons why true illumination is compared to the dawning.  
Again, we are to note further, that as it is here compared to the dawning; so it is likewise to the morning Star: and that for these reasons: first, because as the morning Star is a beautiful creature, so is grace much more glorious. Secondly, as the morning Star is the forerunner of the Sun, or of a greater light than itself: so grace is the forerunner of glory. Thirdly, as the morning Star vanisheth when the Sun appeareth; so faith, which is one of the first graces, it vanisheth away, when Christ shall appear, and when we shall receive that which we believed or hoped for.  

Quest.  May not the reprobate have this dawning and day star arise in their hearts?  

Answer.  No verily. For though they have some kind of enlightening, yet they cannot attain effectual illumination: their enlightening is as the light of some vapour or exhalation streaming in the air; which sometimes causeth men to think that it is break of the day, when it is not: or, it is like unto a blazing star, which seemeth to be a star when it is nothing less.  
And there is a manifest difference betwixt the light of the elect, and the light of the reprobate.  

1. Because the light of the elect is an effectual light, the light of the reprobate uneffectuall, 1. Thessalonians 2.13.  
2. Because the light of the elect is a growing light, the light of the reprobate not so, 2. Tim. 3.13.  
3. Because the light of the elect is a transforming light, making them better; but the light of the reprobate neither transformeth nor maketh better, Romans 1.32. verse.   
Until the day dawn. Whence observe, 
Doctrine.  How long we ought to give heed to the word of God, to wit, until we receive benefit by the same: yea until we be effectually enlightened thereby, until the day dawn in our hearts, and the day Star of Christ's spirit arise in us. And it is necessary that we should continue in diligence in this kind unto this time, I mean, until we receive profit: for otherwise our labour would prove to be in vain. If a man knock at a door, unless he have patience to stay until some come to the door, to give him an answer, his knocking is in vain: Or if a Scholar come to this or that School, if he be not content to remain in the School, until such time as he may be taught and perfected, his coming to the School is in vain: even so, if any shall come for a time to hear God's word, and will not be content to wait until it shall please God to work effectually upon them, their coming is merely vain.  

Objection.  But some possibly will say, I have been an hearer of the word these many years, and yet I cannot see that ever I received any benefit by my hearing; to what end should I hear any longer? 
Answ.  Yes, there is reason thou shouldest be constant in hearing, for thou knowest not at what hour thou shalt be called into the Vine-yard, whether at the ninth hour, or at the eleventh.  

Objection.  If any shall object further and say, Are we bound therefore only to hear God's word, until we be effectually wrought upon, and may we then lawfully cast it off?  
Not so: but the Spirit of God laboureth especially to strengthen us to hold out till we be effectually wrought upon, because we are in the greatest danger to cast off the word in our carnal estate, when we find no relish in it. For a Christian that is effectually wrought upon indeed, we need not almost bid him give diligence to the word, for he hungereth and thirsteth after it as after his appointed food. The like place we have, 1. Timothy 4.11. Till I come, give attendance to reading, etc. it is not meant he should cast it off then.  

Objection.  But, suppose a man hear the word all his life-time, or at the least a great part of his life, and still the day dawn not in his heart: Is he bound still to attend? 
Answ.  Yes verily, he is bound to read in the word of God all the days of his life, that he may learn to fear the Lord, Deut. 17.19.  

Use.  This serves justly to reprove the peevishness of many, which if they receive not benefit by the word at the first, or second, or third hearing, they will presently cast off all, and hear no longer. These are like unto him in 2. Kings 6.33. which cried, This evil is of the Lord, what should I wait for the Lord any longer? O wicked persons! how long hath the Lord waited your leisure? how long hath he expected your repentance, and you repent not? And are you not content to stay his leisure for mercy, and for your own good?   

Of private interpretation. By private interpretation we are to understand such interpretation as any by their natural wit, or natural gifts shall give upon the Scriptures, without the help of the Spirit of God.  
The point hence to be noted, is, that 
Doctrine.  None is able to interpret Scriptures by their own natural understanding, or natural helps, without the Spirit of God.  
For the proof of this I refer the Reader to that in 1. Corinth. 2.14. But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. Now if he cannot know them, then much less can he interpret them. And to that in Mark 4.11. But to them that are without, all these things are done in parables. And to that in Revelation 5.3. And no man in heaven, nor on earth, nor under the earth, was able to open the book, nor to look thereon.  
Hence it is that the book of job is termed a Parable, job 27.1. Because indeed both it and the rest of holy Writ is no other but a very Riddle or Parable unto the natural man. Hence it is that the Eunuch acknowledged, that he was not able to understand what he read without a guide, Acts 8.31. And hence it is why so many thinking to understand Scripture by the strength of their own wit or learning, fall into gross and damnable heresies.  

Objection.  If any here shall object: Yea but do we not see many carnal Ministers, who by their gifts and learning are able notably to interpret the Scriptures?  

Answ.  We deny not but carnal men may be enabled to interpret Scripture, but than it is not by their own carnal reason, or mere natural helps, but either by the ministerial spirit, which may be given to a carnal man, as it was unto judas, or else by the help of other holy Books, which have been penned by such as have been spiritual indeed.  

Objection.  To what end then (may some say) should carnal persons read the word, seeing they cannot interpret or understand it? 
Answ.  Yes, it is necessary for every man to read the Scriptures, but he must not trust to his own natural conceits for the understanding thereof: he must read, and he must get spiritual helps; but especially he must desire the assistance of God's Spirit for the understanding of that which he readeth.  

Use.  The consideration hereof may serve to humble the learnedst men in the world: for suppose thou hadst as much learning as ever had any natural man; yet behold here thou comest short: thou art not able with all thy Hebrew, and Greek, and Latin, with all thy Logic, Philosophy, and Rhetoric to understand this holy Book, I mean the Scripture. This Book surmounteth thy deepest and sharpest reason.  

Use.  It serveth also to reprove the presumption of many carnal persons, which will wrest the Scriptures to their own sense, though they have no other warrant for their interpretations, but only their own natural reasons.  
Oh consider thou vain man, thy own interpretation is vain, no prophecy is of private interpretation. Thou must have a better wit than thine own, whereby to be enabled to interpret Scripture, or else thy presumption is vain.  

Use.  This showeth also what necessity we have to undertake reading with prayer. Read we may, but to understand we cannot without the assistance of God's Spirit. Let us therefore earnestly crave his assistance upon all assays. Reading is sanctified by prayer.  

Use.  This teacheth us likewise to see the necessity of Ministers. The Church of God hath need of an interpreter; one of a thousand, as job speaketh in his thirty and third chapter. How shall the people understand without a guide? They may read and beat their brain, but unless they have a guide, they may come short of sound understanding.  

Use.  Further, it must teach every one that have any ability to understand the Scriptures aright, to give the glory to God; if his Spirit had not assisted thee, and taught thee, thou couldst never have attained the knowledge thou hast, though it may be it is but weak, in comparison of that which thou must labour for.  

Use.  Lastly, this teacheth, that we must give no further credit to the glosses and interpretations of Counsels and Fathers, than we find them agreeable to the rest of the Scriptures. No man though never so learned, can interpret Scripture further than he is assisted by the Spirit. And that assistance which the Spirit giveth, is light from the rest of the canonical scripture. Therefore as any is able to confirm their interpretations by scripture; so fare we are to give credit unto them, and no further.  
Knowing this first. Whence note, that 
Doctrine.  None ought to be ignorant of this truth, to wit, that no Scripture is of private interpretation; yea every one ought to know this in the first place, or as a thing most necessary to be known.  

Reason.  And why? first, because it is a fundamental point; what point is there of greater consequence in Divinity, than this concerning the interpretation of Scripture? Now we must not be ignorant of fundamental points, Hebr. 5.12.  
Secondly, because if we be ignorant of this truth, we may easily be deceived by Papists and others, which will be ready to obtrude upon us the private interpretations of the Pope and popish Counsels. I call their interpretations private, because they come from their own brain and invention, without warrant from the word of God.  
Thirdly, we must not be ignorant of this, because it is written aforetime; and whatsoever was written aforetime, it was written for our instruction, as the Apostle speaks, Rom. 15.4.  

Use.  This makes against Papists and others, which are ignorant of this first point of Religion, and therefore are ready to receive the private interpretations of men concerning the Scriptures, as of the Pope and others, which are of an erroneous spirit.  

Use.  If any shall here demand, How they may come to know, that the Scripture is not of private interpretation: The way to know it, is, first, to know the words of this Text, and to believe them. Secondly, to pray God to convince our consciences of the truth of them, that so we may believe them. Thirdly, to consider that the whole Scripture was given by the inspiration of God; and being so, than it must needs follow, that none but God knoweth the meaning of them, or can interpret them.  

Use.  In the next place, let us examine whether we know this necessary truth, or no. And it may be tried by these signs and marks. First, if we believe not every interpretation, but first try it by the Scripture, whether it be sound, or no. Secondly, if we depend not upon the persons or gifts of men, but have main respect to that which is written. Thirdly, if we be jealous of our own interpretations, and give no further credit to them, than we find them agreeable to the written word. Fourthly, if we never read the word, but we still desire the assistance of God's Spirit for the understanding of the same.  
Lastly, let such as know, that the Scripture is not of private interpretation, be thankful unto God for this knowledge. For, how many be there in the world, especially amongst seduced Papists, which are ignorant of this point; and being ignorant, greedily embrace private interpretations and idle inventions, to their own perdition or destruction?   

Prophecy came not by the will of man. That is, the Prophets, in old time, did not according to their private conceits deliver their own inventions in preaching; the Prophets were not like unto such rash teachers, which preach that for doctrine which comes first to the tongues end, etc.  
The point hence to be noted of us is, that 
Doctrine.  The Scriptures are not the invention of man. They were not excogitated or invented in policy, to keep men in awe, as infidelious Atheists affirm. They came not, neither were they brought in by man's wit or wisdom. So saith the Text.  
For the further proof, I refer the Christian reader, to that in Gal. 1.11: But I certify you brethren, that the Gospel which was preached of me, is not after man; for I neither received it of man, neither was I taught it: And to that in 1. Cor. 2.4; And my speech and my preaching, was not with enticing words of man's wisdom.  

Reason.  And the truth is, such is the mystery of the word, such is the godly simplicity, such is the power, such is the style, that it is impossible it should be invented by man; Never man spoke as this word speaketh.  
Secondly, the penmen of the Scripture were unlearned and plain men, some of them being herdsmen, and gatherers of Sycamore fruit, as was Amos 7.14. Others of them being fishermen, as were the Apostles. Therefore it is neither likely nor possible that they should invent such writings as the Scriptures are, by their own brain.  

Use.  Let this therefore teach us not to receive the word as the word of man; respecting of it according to the person or quality, or wisdom of him that doth deliver it. It is not to be valued according to any man's worth. Let it also teach us to abhor all Atheistical thoughts which call into question the authority of God's word.  
Holy men of God. In which words, three points concerning the Prophets and Apostles may be observed. First, that they were but men. Secondly, that they were men of God. Thirdly, that they were holy men.  
That 
Doctrine.  The Prophets and Apostles were men and nor Gods or not Angels: It is evident not only out of this place, but also by their own confessions in other places; Isay confesseth himself a man of unclean lips, Isay. 6.5. In like manner Barnabas and Paul, acknowledged themselves to be men of like passions, Acts 14.15. And Peter saith to Cornelius, falling down unto him, Stand up, I myself also am a man. Acts 10.26.  

Reason.  Yea, if they had not acknowledged it, yet reason would have proved the truth of the point. For first, they were chosen from amongst men, Acts. 1.21. Of these men which have companied with us all the time that the Lord jesus went in and out amongst us, must one be ordained as a witness, etc.  
Secondly, they had humane frailties, which proved them also to be men; what imperfections were there in Moses, in David, in jonas, and in all the Apostles, I will not stand to relate them, being manifest unto all such as are conversant in the Scripture.  

Objection.  If any shall object that, in Exod. 7.1. I have made thee a God unto Pharaoh; I answer: The meaning is, I have made thee in stead of a God, as it is also explained, Exod. 4.16. Thou shalt be in stead of a God to Aaron.  

Objection.  If any object further, that God's Ministers are termed Angels diverse times in the 7. Epistles, written to the 7. Churches, Reu. 2. and 3.  
I answer; It is true; Gods Ministers are Angels by office, but not by nature.  

Use.  We must not therefore wonder, much less be offended if we read or hear of the humane frailties of the Prophets and Apostles. Alas they were but men as well as we; let us rather take occasion to admire the power of God, who wrought so great things by such frail instruments.  
Secondly, it must teach us not to worship the Prophets and Apostles, and much less other Saints which are inferior unto them. Remembering they are but men.  
Thirdly, It must teach us not to stumble if we find humane frailties in the very Ministers. Alas, remember we be but men; yea, let it teach us also not to dote upon the persons of the Ministers. Let us not rejoice in men, let us not think of men, above that which is written, 1. Cor. 4.6. I speak not this to cloak or excuse gross sins in Ministers, or to mask them with the colour of humane frailties. Neither do I speak to derogate any thing from that reverend opinion which people ought to have of reverend Ministers; God forbidden I should: But to teach us in these things to use a godly moderation in our judgements.  
Holy men of God. The next point to be considered, concerning the Prophets and Apostles, is that 
Doctrine.  They were men of God. Thus they were acknowledged in diverse places, as in 1. King 13.1. Behold there came a man of God to him saying, etc. And so in my Text.  

Reason.  And thus they were fitly termed. First, because they had their calling from God, Gal. 1.1. Paul an Apostle not of man, neither by man, but by jesus Christ, and God the Father which raised him from the dead.  
Secondly, because they stood mainly for God, aiming to promote his glory in all things: Ro. 3.4. Let God be true, and every man a liar.  
Thirdly, because they were excellent men, even as the great and excellent Cedars, are termed Cedars of God in the Hebrew, Psal. 80.10. So are the Prophets and Apostles called men of God, because they were excellent men.  

Use.  Let this teach us to respect the writings of the Prophets and Apostles, above all other writings: for these men were men of God; yea, they were so called by a kind of excellency. None were men of God in comparison of them.  
Secondly, let it teach us not to nickname God's Ministers. The Spirit of God can vouchsafe here to give them a reverend name, as we see, men of God.  
Thirdly, let it teach us Ministers to carry ourselves, not as sons of Belial, but as men of God. Let us endeavour to walk worthy of those Titles which the holy Ghost doth give unto us in the Scripture. What availeth it, my brethren, to have a name to live, and in the mean time to be dead? Revelation the third chapter, and the first verse.  
Holy men of God. The third and last thing to be observed, concerning the Prophets and Apostles, is that 
Doctrine.  They were holy men. And the truth of this point is manifest by these places of Scripture following: Luke 1.70. As he spoke by the mouth of his holy Prophets. Ephes. 3.5. Which in other ages was not made known to the sons of men, as it is now revealed unto the holy Apostles and Prophets by the Spirit. Acts 3.21. Whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. By all which places, and many more, the point is, and might be proved.  

Reason.  And the Prophets and Apostles are fitly termed holy men: first, because they were sanctified of God, and set apart to this holy calling of prophecy and Apostleship, Rom. 1.1. where it is said, that Paul was separated to the Gospel of God: Secondly, because they were holy and devout men: they were not profane Esau's, but true sanctified persons; as David acknowledgeth concerning himself, Preserve thou my soul, for I am holy, Psal. 86.2.  

Use.  This should teach us the more to delight in the word, it is the writing of holy men. Secondly, it should teach those that are in authority in the Church of God, what kind of men they should especially admit for ministers, namely holy men. Thirdly, it teacheth people what kind of men they ought to make choice of for their ministers, if they have the choice committed unto them: They ought to make choice especially of holy men: always provided, that those holy men whom they make choice of, be also men of knowledge, and duly gifted. Fourthly, it teacheth us Ministers aswell to endeavour to be holy in our conversation, as to be sound in our doctrine: We ought aswell to be holy men as to be good teachers: Be clean ye that bear the vessels of the Lord, Esay 52.11.  
As they were moved by the holy Ghost. Whence note, that 
Doctrine.  The books of canonical Scripture were given by inspiration. They came not by the will of man, but by the motion of the Spirit. For the proof of this I refer the Reader to that in 2. Tim. 3.16. All scripture is given by the inspiration of God: and to that in Mat. 10.28. It is not you that speak, but the Spirit of your Father which speaketh in you.  
If any shall here demand, what is meant by the inspiration of God: the answer is; By the inspiration of God we are to understand the work of God's Spirit, whereby he did suggest and dictate whatsoever the Prophets & Apostles delivered for doctrine in their preaching and writing.  

Quest.  But how prove you that the holy Ghost did prompt the Prophets and Apostles in preaching? 
Answer.  Surely, this may be proved out of Acts 2.4. They began to speak with other tongues, as the Spirit gave them utterance.  

Quest.  And how may it appear, that the Spirit did indite or dictate that which the Prophets and Apostles did write? 
Answ.  This appeareth by that in Acts 15.28. It seemed good to the holy Ghost, and to us, etc.  

Objection.  If any shall object that in 1 Cor. 7.12. But to the rest speak I, not the Lord: 
Answ.  The answer is; Paul indeed had no express place of the old Testament to prove that which he did deliver in that particular; and therefore he saith, To the rest speak I, not the Lord: But yet, in giving his advice, he had the assistance of God's Spirit, as is manifest in 1. Corint. 7.40. But she is happier (in my judgement) & I think also that I have the Spirit of God.  

Use.  This serves to put difference between heretical writings and Scripture. Heretical writings are by the suggestion of the devil, but Canonical scriptures are by the inspiration of God.  
Secondly, between other divine writings and Scripture; for other divine writings are not without the assistance of God's holy Spirit; but the Scripture was given by extraordinary immediate revelation.  

Use.  It must teach us to beware of reproaching the holy Scriptures; in casting reproaches upon the word, we cast reproaches upon the holy Ghost himself, who is the Author thereof.  
Secondly, it must teach us to reverence the Scripture above all other books in the world: This is the only book given by immediate inspiration. Herein we must especially delight to read and meditate all the days of our lives.  

Use.  This may serve also for comfort; for if the Scripture came by the inspiration of God, then certainly there is some extraordinary virtue and power in it: nothing can thus immediately flow from God, but it must be of some extraordinary vigour.  
As they were moved: Or, as it is in the Greek: As they were carried. Whence we are to note, that 
Doctrine.  The holy Ghost did strongly reign in the Prophets and Apostles: It did not only move them, but as it were carry them with an holy violence. This is manifest out of Acts 4.20: We can not but speak the things which we have seen and heard; and out of Acts 21.14. where Paul was so violently moved to go up to Jerusalem, that all the persuasion of his friends, nor the hazard of his life, could not turn him from his purpose. And out of 2. Corinth. 13.8. We can do nothing against the truth, but for the truth: for so the Text is to be rendered, according to the Original. And out of Acts 16.7. After they were come to Mysta, they assayed to go into Bythinia, but the Spirit suffered them not. Whence it is manifest, that the holy Ghost did strongly order the very journeys of the men of God, causing them to alter their own intentions oftentimes, and to go another way at his appointment.  
It was with the Prophets and Apostles, in this respect, as it was with Christ himself. For as Christ himself was not moved, but driven of the Spirit into the wilderness, to be tempted of the devil; for so are the words in the original, Lu. 4.1. Even so it was with the Prophets & Apostles, they were acted or driven by an holy violence of the Spirit.  
The holy Ghost is compared to a wind, john 3.8. yea to a great rushing wind, Acts 2.3. because, as it bloweth where it lists, so he bloweth or worketh mightily where he listeth. No ship is more violently carried by the winds, than the Prophets and Apostles were by the Spirit.  

Objection.  But than it might seem, that the Prophets and Apostles did nothing willingly, but as it were compulsively. 
Answ.  Not so, for there is difference between compulsion, and holy Violence. These holy men were carried with an holy violence, but they were not compelled; the holy Spirit finding unwillingness in these men of God, he subdued that unwillingness, and of unwilling made them willing. This must needs be granted; for if they had done that which they did, absolutely against their will, and by mere compulsion, they had lost their reward, as appeareth in 1. Cor. 9.17. If I do this thing willingly, I have a reward, etc.  

Use.  This may serve to cause us to bewail our coldness of zeal at these days; where is this holy violence of the spirit, which should urge us to Christian duties? How often do we resist good motions, & withstand them? which shows what a poor measure of the spirit we have as yet attained. O my beloved, shall the Prophets and Apostles be carried by the Spirit, and shall not we be led by him? shall they be urged by holy motions, and shall not we so much as be persuaded by them? The Lord that is able to bow the heavens, bow our minds to good, and persuade us to that which is wellpleasing in his sight.   
FINIS.