thee to fweare, to lie, to ftcale, to be drunke, and the like? Might not these things haue bene auoided? Doeft thou not fee fuch and such to shunne them, and to auoid them? Therefore, forafmuch as thou haft finned willingly, and with greedineffe: depart from me thou curfed into euerlafting fire prepared for the diuell and his angels. Secondly, forafmuch as finne and corruption may be auoyded, therefore cuery one of vs must be carefull to auoid and shunne it: and that first because God himselfe commands vs to flie from it, P/alme 34. 14. Efchue euill, &c. Secondly, because it difhonoureth God, and gricueth, yea quencheth his Spirit,as the Scripture fpeaketh. Thirdly, because it scandalizeth our profeffion, opening the mouthes of the wicked, to fpeake euill of that worthy name after which we are named. Fourthly, because it giueth a dangerous example vnto others. Fiftly, because it is perillous and pernicious to our foules. For all these reasons let vs be carefull to auoid finne. And that we may escape the corruptions of the world, we must obferue these rules: Firft, we must watch and pray, that we enter not into temptation, Matth. 26.41. Secondly, we must not haue fellowship with corrupters, Ephesians 5.11. Thirdly, we must take the benefit of all Gods ordinances,as of the Word and Sacrament, and the like. Gods ordinances are like a common armourie, out of which we may freely fetch all that is nefary for our defence. Hauing fbunned. Obferue here who they be which faid to haue eftaped the corruptions of the world, to fuch as haue received the divine nature. ind indeed no other can attaine to this power. Who Do&trine, Reason. is it which ouercometh the world,but he which is borne of God?1. John 5.4. Who is it which keepeth himselfe, that the wicked one toucheth him not, but he that is borne againe? 1.Iohn 5.18. And indeed none but fuch haue the promife of efpeciall protection. Secondly, none but fuch haue the Spirit as a preferuer. Thirdly, none but fuch haue skill to vfe their weapons. Yea but it is faid of apoftates, that they had cleane Ohieation. efcaped from them which liue in errour. I anfwer, The wicked indeed may fhunne finne for a time, but it is commonly but for a time. And when they do fhunne it, it is by the reftraining Spirit of God, not by the fanctifying Spirit,as it is in those which are partakers of the di uine nature. Hence we fee what neceffity there is, that we thould labour to be partakers of this diuine nature: Without it we shall neuer attaine to escape the corruptions of the world. It fheweth what caufe mortified Chriftians haue to bleffe God for this nature receiued. Haft thou obtained victorie, thanke the diuine nature it was it which fofled thine enemies, and not thou. For who art thou that thou shouldest stand against these mighty giants, the world, the flesh and the diuell. Befides this. Or moreouer, for fo the Text is read the beft. Now the Apostle cometh to his exhortation :and the maine matter whereunto he exhorteth the Church is, that it giue all diligence for the attaining of grace. And this he doth from this fifth verfe, vnto the end of the cleuenth. In the next place he fheweth the reasons why he thus adhorteth, from the twelfth verfe, to the end end of the Chapter.In the former obferue we first,what Befides this. Thabis,ouer and aboue the gift of diuine nature, which you haue receiued, giue, or bring with you (as the word fignifieth) all diligence,&c. Whence note, that no Chriftian must content himselfe with that de- Do&rine. gree of grace, which he hath received in his first conuerfion, but he must to the firft labour to adde other graces. The grace of regeneration is our talent, which we muft fo employ, as that we may gaine fiue talents more, Matthew. 25. This was the godly practise of Paul himfelfe,Phil.3.13. where he faith,I forget thofe things which are behinde, reaching forth to those things which are before,&c. They therefore which can content themfelues with that grace which they fuppofe they haue receiued, and thinke they need no more; it is a manifeft figne they haue recciued nothing yet,as they ought to receiue. Giuing all diligence. Or according to the originall; bringing all diligence. The doctrine hence to be obferued, is, that There is a great deale of diligence required for Doctrine. the obtaining of increase of grace. True it is, that the first grace, to wit, the grace of regeneration, cometh without our pa nes or feeking. We are called fodainly when we thinke leaft of any fuch matter, as we fee in Paul and others. But as for increafe of grace, it is not without great industrie and diligence. Dauid was eminent in grace, but he was withall very diligent in the vfe of meanes. For the obtaining of the fame he prayed often, he fafted much; he meditated in Gods word day and night. The like may be faid of other of Gods Saints, who haue not obtained that degree of grace which they haue,without much pain:s and great striving. Which ferues to condemne thofe flow-bellies which would be content to receiue fauing grace, but they are loath to take any paines for it: if God will put it in their mouthes, well and good, but if not, they are refolued not to feeke it. O wretched man whofoeuer thou art! art thou content to labour and toile, and to vse all poffible diligence for the obtaining of the things of this life, and haft thou no paines for things of a better life? Surely thy condemnation fleepeth not.. Secondly, this may ferue to reproue fuch which are the means to discourage others from the diligent search of grace; labouring to perfwade them that they are too forward, and the like. Oimpudent practise! doth God require all diligence for the acquiring of grace? and dareft thou fay, that diligence is more then needs? O curfed tongue, which contradicteft thy Maker! how wilt thou efcape vengeance? Laftly, this may ferue to exhort all of vs, to the praEtife of more diligence in the feeking of grace. We fee worldlings omit no paines, but vfe all diligence to get wealth. Shall they be fo bufie for the earth, and shall not we be much more diligent for heauen? Let vs learne of them. Adde to your faith,&c. Obferue here, we are not onlie exhorted to get faith, but likewife other graces : fo that the point to be noted, is, that A Christian must not content himselfe with one good gift of the Spirit, but he must labour for many gifts. For this we haue the example of of the Corinthians,1.Corinth. 1.7. Who came behinde in no good gift, and of Christ himselfe, Efay 11. who abounded with feuerall gifts. A true feruant of God must defire gifts whereby to glorifie God in his calling,according to the example of Solomon. Secondly, he must defire fauing gifts, which may diftinguish him from reprobates, as faith, and holineffe, and fuch like; but efpecially,euery Chriftian muft labor for that grace wherein he is moft defectiue, and which is most contrary to his corruptions.The angry perfon must especially labor for patience; the lafciuious perfon for chastitie; the ambitious perfon for humilitie; the niggard for liberalitic; the intemperate man for fobrietie, and the like. This may iuftly condemne the common multitude: for if they haue but one good qualitie in them, they are prone to bleffe themfelues in their eftate, though they neglect all other good gifts of Gods Spirit, and difefteeme them. Secondly, let it put euery one of vs in minde,to take notice what graces we do efpecially want, and let vs, endeuour to obtaine thofe graces. Let vs forget that which is behinde, and reach forward to that which is before. Adde to your faith vertue. By vertue we are to vnderstand an honest and good life, or an vniuerfall practise of all thofe graces which God hath put in vs. Thus the good woman which was fo painefull in her calling, fo faithfull to her husband, fo bountifull to the poore, is termed a vertuous woman,Prou. 31.10. The leffon hence to be learned,is, that euery Christian Dorine, fhould labour to be truly vertuous, to be of a good life and canuerfation.... G 3 Thus |