had the tongues of men and Angels but these things are noted in generall in holy Scripture concerning it First that it is not a dissolute but an holy life and for this cause heauen 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 Lambe Reuel 19.9 and blessed are they which die in the Lord c. In this life shal be no sorrow for all teares 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 euer be with the Lord 1. Thess 4.14 Yea we shall come to the company of innumerable Angels Hebr. 12.22 and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen 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 Gods children shall rest from their labours Reuel 14.13 Here they rest from their troubles and molestations Iob 3.17.18 Yea here they shall rest from their temptations For he that is dead is freed from sinne Romans 6.7 and so by consequence from all occasions and temptations of sinne Fourthly and lastly it is an eternall life which is prepared as appeares by that speech of Christ himselfe in Iohn 10.28 And I giue vnto them eternall life And by that of the Apostle in 1. Pet. 1.4 where this life whereof we speake is termed an inheritance incorruptible and vndefiled that fadeth not away c. Vse The application of this point may serue first to refell the cursed opinion of Atheists which impugne and gaine-say especially in their hearts the truth of this doctrine These are like vnto blinde men which say there is neither Sunne Moone nor Starres in the firmament because they see none not considering what others see and know Vse Secondly this should moue vs to be thankfull to God for this his infinite mercie toward vs in that he hath prouided thus for vs for time to come we shall not droppe downe like dogges and bruite beasts but we shall liue for euer Vse Thirdly it should teach vs to labour to attaine this life And that we may do so we must obserue these rules first we must learne to know God and Christ aright For this is life eternall to know God and whom he hath sent Iesus Christ Iohn 17.3 Secondly we must heare Gods word with diligence for God hath said Heare and your soule shall liue Esay 55.3 Thirdly we must beleeue for the iust shall liue by faith that is shall obtaine eternall life by faith Romans 1.17 For of that life the holy Ghost speaketh in that place Fourthly we must endeuour to keepe the Commandements Mathew 19.17 Fiftly if we would receiue the crowne of life we must be faithfull to the death Reuel 2.10 Thus much for this point And godlinesse The word in the originall signifieth the right worship of God part being put for the whole But certainely by godlinesse we are to vnderstand the same as is vnderstood by Vertue in the words following to wit all grace and goodnesse but especially holinesse Doctrine Now concerning this grace first let vs obserue the motiues which should moue vs 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 flie these things and follow after righteousnesse godlinesse faith loue patience meeknesse c. Secondly because it is a signe of election Psalme 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 gaine being ioyned with contentment 1. Tim. 6.6 Now the means to attaine godlinesse are these first we must haue a care to keep the Sabbath day holy Profanenesse vpon the Sabbath is the cause of profanenesse all the weeke after Secondly we must be carefull of priuate duties as of prayer reading meditating and the like and that euery day in the weeke Thirdly we must conuerse with such as are godlie Much increase of godlinesse is obtained by Christian societie Fourthly we must be content to part with our sinnes yea our especiall sinnes reigning sinnes and godlinesse can neuer stand together Fiftly we must be practisers of the will of God and not hearers onely Practise is the very life of godlinesse 2. Timothy 3.5 Lastly if any desire to trie themselues whether they be godly or no let them examine themselues by the fiue fore-named rules for the practise or not practise of the rules is a signe either of our godlinesse or profanenesse By them it will appeare 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 vs vnto glory vertue Some reade the words thus which hath called vs by glory and vertue vnderstanding by glorie and vertue the glorious and vertuous worke of God himselfe in the conuerting and sauing of a sinner And howsoeuer this sence might stand well with the construction of the Greeke Text yet it doth not well agree to the scope of the holie Ghost For the scope is not to shew by what we are called but vnto what we are called so that I embrace this reading who hath called vs to glorie and vertue And if any shall obiect that the word in the originall signifieth by glory and vertue I answer the word originall may signifie by or to as the same word is vsed in Rom. 6.4 where it is said that Christ was raised from the dead by the glorie of the Father or as it may be better rendred to the glorie of God the Father Which hath called vs vnto glorie and vertue Where from the coniunction of these two together we may obserue Doctrine that glorie and vertue are twinnes which go together the one cannot be had without the other He that will attaine glorie must haue vertue and he that hath attained true vertue he shall be sure to obtaine glorie For the proofe hereof I referre you to that in Psalme 84.11 For the Lord God is a Sunne and shield the Lord will giue grace and glory Where note that the Lord giues not grace without glorie nor glory without grace but vnto whom he imparts the one to them also he giues the other The like we reade 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 vp and to giue you an inheritance amongst all them which are sanctified Where we must also
50.16.17 I will not name it I leaue it to your owne reading But by both these places you may plainly discerne that if we will be professours of the Gospell or true godly persons we must forsake sinne I conclude this point with that speech of the Apostle 2. Timothie chapter 2. verse 19. Let euery one that nameth the name of Christ depart from iniquitie Secondly if we desire to be truly godly we must be carefull to keepe the Sabbath it is a sure marke of an vngodly person to be a Sabbath-breaker as on the contrarie it is an euidence of godlinesse conscionably to celebrate it to Gods glorie he that is an Eunuch to God keepeth Gods Sabbath as it is in Esay 56.4 The holy keeping of the Sabbath is a means to hallow vs the better for all the weeke after whereas the profaning of the Sabbath is the cause of profanenesse vngodlinesse if God be not more mercifull all our life after Thirdly if we desire to be truly godly we must be carefull of priuate duties of Religion we must pray continually 1. Thessalonians 5. We must meditate in the law of the Lord day and night Psalme 1. We must beate downe our bodies and keepe them vnder 1. Corinthians 9. the last We must daily examine our selues and daily repent Psalme 4.4 The way to be truly godly is throughly to exercise our selues in these and the like duties Fourthly if we desire to be truly godly we must associate our selues with such as are godly We must not inhaunt our selues with vngodly persons for that is the way to be made vngodly but with Saints and holy persons So long as Peter kept company with Christ he was religious and holie but when he came amongst the high Priests seruants how profane was he in denying his Maister in swearing and forswearing and the like Matth. 26. And by these same rules we may also trie whether we be truly godly or no he that obserueth these rules is godly he that obserues them not is certainly vngodly Brotherly kindnesse Or as the word may signifie brotherly loue I agree vnto their iudgement which referre this vnto the inward affection and the next namely charity to the practise the first is to teach vs to loue the second is to teach vs to be kinde Brotherly kindnesse That is loue to the brethren By brethren we are to vnderstand such as truly feare God vnto whom of all other men our loue and best affections are due Brotherly Hence obserue we that Doctrine all such as truly feare God are brethren And they are so called in Ephesians 6.23 Peace be to the brethren with loue and faith from God And in Coloss 1.2 To the Saints and faithfull brethren in Christ And iustly are they so called first because they are adopted of one and the same Father Ephes 1.5 Secondly because they are borne I meane new-borne of one and the same mother Galat 4.26 Thirdly because they are brought vp in the same family Ephesians 2.19 Fourthly because they shall be partakers of the same inheritance Rom. 8.17 Vse This serues to condemne the practise of such which do scoffe at this terme Brethren saying He is one of the holy brethren and the like Oh thou wretch Doth God himselfe giue this title to his people and darest thou mocke and scoffe at it Doth God giue this name in holinesse and dost thou vse 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 themselues accordingly towards them they must not be ashamed of them for if Christ himselfe be not ashamed to call vs Brethren as it is in Hebr. 2.10 then we must not be ashamed to owne one another Thirdly this should teach poore Christians thankfulnesse God hath made them by vertue of regeneration akinne to the greatest Nobles and Potentates in the world I meane to such Potentates as are true fearers of God All Gods 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 vs to auoid diuers things as first contention with any that feare God we may say as Abraham said to Lot Genesis 13.8 Let there be no strife betweene vs we are brethren Secondly euill speaking or slandering It is the diuels property to traduce or falsly to accuse the brethren Reuel 12.10 Thirdly we must auoid tyrannizing ouer Gods seruants we must remember they are our brethren Fiftly considering that all that feare God are brethren therefore this must teach vs diuers things it must teach vs indeed to carry our selues 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 helpe him Secondly one brother will haue a fellow-feeling with another they will reioyce to see any good to befall one another and they will grieue to see hurt Euen so we must reioyce to heare of the prosperity of Zion and we must grieue to heare or to see the desolation thereof Thirdly one brother will do for another according to abilitie euen so we must euery one according to his abilitie do for the Church of God If a brother or sister be naked or destitute of daily food as Iames speaketh Iames 2.15 we must relieue them Brotherly kindnesse or brotherly loue In the next place we are to obserue that Doctrine There ought to be loue amongst Christians yea brotherly loue This is proued by 1. Pet. 3.8 Loue as brethren and out of Hebr. 13.1 Let brotherly loue continue And there be especiall motiues to stirre vs vp to this loue first because it is a signe that we are translated from death to life 1. Iohn 3.14 Secondly that we are borne of God 1. Iohn 4.7 Thirdly that we are of the truth 1. Iohn 3.19 Fourthly that God dwelleth in vs 1. Iohn 4.16 Questi But how should I know a true Christian that I may loue him as a brother Answ Thou mayest know him first by his faith he lookes for saluation by Christ alone Secondly by his humility he thinketh basely of himselfe Thirdly by his loue to Gods house the place where Gods honour dwelleth Fourthly by his language for he speakes the holie language of Canaan Fiftly by his practise and life for he liueth holily righteously and soberly in this present world Sixtly by his fruitfulnesse for he is no barren fig-tree but he bringeth forth fruit in due season Seuenthly by his opposition in this world for his sect is euill spoken of in euery place Acts 28.22 Thus thou mayest know a Christian Vse Now is it so that true Christians and true fearers of the Lord are to be beloued with brotherly loue Then this serues iustly to rebuke the world for want of this brotherly loue The world is
the soules to thy selfe Secondly it may serue also iustly to reproue many which thinke the worse of their Ministers euen for their carefulnesse diligence How many Ministers be there at these daies that fare the worse for their painfulnes if they would be more negligent they should be better esteemed Oh vaine people consider if a Minister be diligent and industrious in his place he doth no more then God doth require of him as a duty Shall God require it as a duty and shall man dare to say It is more then needs Thirdly let people animate and encourage their Minister to this carefulnesse let them be carefull to heare as he must be carefull to preach yea let them minister vnto him in all good things An excellent worke ought to haue an excellent reward People must not be like vnto Pharaoes taskers which exact a great number of brickes but thinke much to allow straw but they must remember that the labourer is worthy of his hire as our blessed Sauiour 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 euerlasting Kingdome of Christ and this grace is wrought ordinarily by the meanes of the word wherefore I will not be negligent c. Whence we are to note that Doctrine It ought to be an especiall motiue vnto a Minister to be carefull and diligent in his calling because he may be a meanes by his diligence to bring soules into Christs kingdome It is the very argument which Paul vseth to excite Timothie to be diligent to preach the word in season and out of season because in so doing he shall both saue him selfe and them that heare him 1. Tim. 4.16 And if any shall demand What good a Minister shall reape if he be vsed by the Spirit of God as an instrument in adding soules to Christs Kingdome I answer in the words of the holy Ghost Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer Vse Therefore the motiue should be very forcible with vs Ministers to make vs diligent in preaching and writing because hereby many soules may be entred into the euerlasting kingdome of our Lord and Sauiour Iesus Christ It is a good seruice by naturall generation to increase the world but it is a farre better seruice to be a meanes to increase the kingdome of Christ To put you in remembrance of these things Whence obserue we Doctrine That it is the office of the Minister to put people in remembrance of those things which pertaine to the kingdome of God For this cause Gods Ministers are termed Gods remembrancers for so I take it the Hebrue word is best rendred Esay 62.6 And so the Apostle doth directly enioyne Titus in the third of that epistle the first verse that he should put the Church of the Cretians in minde or as it is in the Greeke text that he should remember them to be subiect to Principalities and Powers intimating thereby that it is the Ministers duty to be a remembrancer Vse Which plainely sheweth what a short memory we haue in the best things in that we need a remembrancers helpe We can easily remember wrongs done vnto vs or we can remember with facilitie what belongs to our worldly gaine Commonly we neede no remembrancer in these matters But if it come to matters concerning Gods kingdome herein we are dull and cannot remember any thing vnlesse we be oftentimes put in minde of the same For this we ought to be humbled Though ye know them Obserue we here from the example of the dispersed Church of God vnto whom Peter writeth that Doctrine It is the part and duty of euery true Christian to be well acquainted with the Scriptures or word of God Hence it is that Christ saith Search the Scriptures Iohn 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 childe 2. Timothy 3.15 And of Apollos that he was mighty in the Scriptures Acts 18 24. Reason And indeed ignorance of the Scriptures is carefully to be auoided first because it is the meanes of falling into many grosse and dangerous errours according to that in Math. 22.29 You do erre not knowing the Scriptures Secondly because to be ignorant now in these dayes of knowledge it is the marke of a reprobate or cast-away according to that in 2. Cor. 4.3 If our Gospel be now hid it is hid to them which are lost Vse Which doctrine serueth iustly to condemne the practise of the Pope which debarreth the people from the reading of the Scriptures God would haue people to know the Scriptures and the Pope would haue the people ignorant of the Scriptures O man of sinne how great is thy presumption which darest forbid that which God hath commanded Secondly it may iustly condemne the ignorance of these times wherein we liue for howbeit we haue plenty of preaching yet how many thousands be there which liue ignorant not knowing the Scriptures Thirdly let it serue to stirre vp euery one of vs to be more studious in the word of God Let vs abandon all vaine and wicked bookes out of our houses and let vs get euery one a Bible and let vs reade therein day and night And be established Whence obserue 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 haue therefore receiued Christ Iesus the Lord so walke in him rooted and built vp and established in the faith c. To this purpose also serueth that in Ephesians 4.14 That we hence forth be no more children tossed to and fro and carried about with euety winde of doctrine by the sleight of men and cunning craftinesse wherby they lie in wait to deceiue A Christian must not halt betweene two opinions as Israel did 1. Kin. 18.21 neither must he be luke warme as the Laodiceans Reuel 3.16 but he must be stedfast vnmoueable c. 1. Cor. 15.58 Vse Which may serue iustly to reprooue many in our daies who howsoeuer they yeelde a kinde of generall consent to the truth yet they are not setled nor established in it insomuch that if they shall be set vpon by any cunning deceiuer they are quickely carried away How many be there at these daies that are as indifferent for Popery as for the trueth O my brethren what a shame is this that after so much meanes ye should still remaine vnestablished Secondly let this serue to excite euery one of vs to be more throughly setled in the truth and that we may be so let vs take these directions 1. Let vs labour to be able to yeeld a reason of our faith and to know the grounds of that
Tabernacle doe groane c. 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 hauing a few poles for the timber and thinne cloathes for the walles Euen so the bodies of Christians are weake and frayle their strength is not the strength of stones or their flesh of brasse Iob. 6.12 Secondly as tents were for the vse of souldiers and are vnto this day as it is said of the Arke and Ioab that they were in tents that is in warre 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 owne corruptions Thirdly as a Tent neuer stood long in one place but it was taken downe and remoued from one place to another as we reade of Israel coming out of Aegypt sometimes they pitched their tents in one place sometimes in another Numb 33. Euen so we must not thinke that this tabernacle of our bodies will alwaies stand God will certainely take it downe it shall not continue Vse This serues for matter of reproofe vnto all such as put away from them the euill day which thinke that their standing shall not be remoued Alas consider with thy selfe thou dwellest not in a walled City or within strong bulwarkes which cannot be pierced with gun-shot but thou dwellest within paper walles in a Tent which may be pierced with a very pinne I meane thy very body and flesh is but a silly Tent. Therefore be not so secure Secondly let this teach euery one of vs to be alwaies ready for death we know not how soone God may remoue our tent euen to day before to morrow let the remainder therefore of our liues 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 liue Whence obserue that Doctrine It is the duty of a Minister to continue his ministeriall paynes euen to the death This was the practise of Paul in 2. Cor. 7.3 You are in our hearts to die and to liue together And of Stephen who was seised vpon by his enemies and slaine 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 liued faithfull Ministers so they neuer reuolted from their calling Reason And indeede the Church of God shall alwaies haue neede of her Ministers Gods Ministers are sheepeheards and his people are sheep therefore as sheep shal alwayes need a shepheard so Gods church shall alwaies need a Leuite 1. Obiection But some may possibly obiect Yea but suppose a Minister be sickely and weake 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 vaine Esay 49.4 He must with the good shepheard lay downe his life for the sheep Iohn 10.11 Where should a souldier die but in the field And where should a good Minister die but in the Pulpet Indeed it is true a Minister must not ouer-charge himselfe with preaching but he must haue some respect to his health that he may continue the longer to do good But I shall not need to stand vpon this for there be but few Ministers which strain themselues beyond their strength We Ministers neede not be tempted to spare our selues we are too prone to that of our owne accord 2. Obiection Againe it may be obiected Yea but a Minister may possibly be restrained from preaching by authority how can he then continue his preaching or paines to death I answer If a Minister be restrained by lawfull authoritie then he must thinke God hath wrought by him and accomplished already the maine worke whereunto he sent him He must think when he is vtterly depriued as Paul thoght 2. Tim. 4 That he finished his course I mean for preaching Howbeit I take it that a depriued Minister is not exempted from writing for the good of Gods Church Paul writ diuers Epistles for the vse of Gods Church when he was in prison and so did Ieremy cause a roule to be written and to be read to the people by Baruch when he himselfe was in prison Ierem. 36.4 3. Obiection Yea but suppose that a Minister cannot liue by his calling may he not in this case cast it off and take vpon him a more gainfull trade Answ A Minister in case of want may lawfully as I take it leaue this or that particular Congregation For indeede it is a kinde of persecution to mussle the Oxe which treadeth out the corne but vtterly to cast off his calling in respect of want I thinke it vnlawfull yea a Minister must preach still though he should be constrained to labour with his hands as Paul did Vse The vse of this doctrine may serue first for the iust reproofe 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 Physicke some turning to be Schoole-maisters and some turning idlers and the like O my brethren these things ought not so to be You receiued not your ministeriall calling with condition to leaue it and to cast it off at your pleasure But you were married to the Ministerie to haue and to hold c. Secondly it serueth to reprooue such Ministers as wil preach painfully and diligently vntil they get liuing but when they are once inducted and setled in a rich Benefice then cast off preaching as an impertinent thing these vse preaching only as a stirrop whereby to mount into the saddle of preferment O wretched hypocrisie Doeth not this plainly bewray that thou neuer preachedst of conscience but in meere policie But let such remember that he that knoweth to do well and doth it not to him it is sinne Iam. 4.17 Yea let him neuer forget that in 1. Cor. 9.16 Necessitie is laid vpon me and woe is vnto me if I preach not the Gospell Thirdly this should teach the people so to prouide for the certaine maintenance of the Minister and to giue vnto him that kinde entertainment and respect that he may be encouraged to abide with them and to take paines amongst them euen vnto death This care is much wanting in people at these days wherin they labor to pull away what possibly they may from the Minister vsing 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 souldiers and destroy them and burn vp their
we liue first such as are negligent commers to the Church Secondly such as come to the Church but attend not as they ought to the word but suffer their mindes and senses to be carried after other matters Thirdly such as come and hearken to the word but go their way againe without any purpose to practise any iot of that which they heare All these are negligent hearers they attend not to the word of God or they take not heed vnto it The second doctrine propounded is that Doctrine It is a commendable thing to take heede to the word To the which taking heed ye do well c. For what did our Sauiour so highly commend Mary in Luke 10.42 but because she had chosen the good part that is attended vpon the hearing of the word for the attaining of saluation And for what were the Beroeans so highly commended Acts 17.11 but because they searched the Scriptures c. Reason And to heare and take heed to the word must needes be commendable first because it is an honest practise Secondly because it is a godly practise Thirdly because it is and hath beene the practise of all Saints from generation to generation Vse This serues iustly to condemne the practise of them which rayle against going to sermons against reading Gods word and other holy duties These rayling Rabshachees should consider that it were their duty rather to commend these practises Secondly this may serue to teach vs neuer to be ashamed of this practise of taking heede to the word of God though all the world should cast contempt vpon it yet the thing in it selfe is truly commendable Thirdly this may serue to encourage all such as giue diligent heede to the word of God alwaies prouided that they be carefull to follow two callings viz. both their generall calling and also their particular A true Christian must so heare as that he still haue time to earne his owne bread and he must so labour for things necessary for this life as that still he haue his religious houres euery day to attend vnto Gods word either read or preached Ye doe well Whence obserue in the third place that Doctrine It is the dutie of Ministers to encourage the people in their hearing of Gods word by due commendation giuen vnto them for the same Thus doth Peter in this Text when he perceiued that his auditory did giue diligent heede to the things that were spoken he animateth them with this commendation Vnto the which giuing heede ye doe well The like practise we obserue in Paul in 1. Cor. 11.2 Now I commend you brethren that you remember me in all things and keepe the ordinances as I deliuered them vnto you And in 1. Thess 1.6 Ye became followers of vs and of the Lord hauing receiued the word in much affliction with ioy in the holy Ghost So that ye were ensamples to all that beleeue in Macedonia and Achaia The like practise we see in Christ Luke 8.21 My mother and my brethren are these which heare the word of God and doe it he so farre commendeth the diligent hearers of Gods word that he seemeth to preferre them before his mother which brought him into the world The like we see in the same our blessed Sauiour in Reu. 3.8 where he commendeth the Church of Philadelphia for keeping his word Reason And there is good ground for it that a Minister may and ought to commend the people for their diligent heede giuen vnto the word As first because it may be a meanes to encourage them in their zeale yea to make them more zealous Secondly because it may be a meanes to stirre vp others which are as yet negligent of the word to become zealous hearers of the same Thirdly because a Minister shall hereby discharge a Ministeriall good dutie to God though no successe should follow vpon the same 1. Obiection But some possibly may obiect That it is not safe to commend Gods children for their well doing lest they should be puffed vp by our commendation Answ I answere We must not be too iealous of our brethren we must hope the best let vs doe that which God requireth as a duty of vs and leaue the successe to God 2. Obiection Others may likewise obiect that it is not safe for a Minister of all other to commend people for taking heede to the word of God because this were the way to come to be suspected of vaine-glorie or of going about to draw disciples after him so if a Minister shall giue almes he shall finde some that will taxe him for hypocrisie or if he preach earnestly against sinne some possibly will say he is too busie or contentious But a Minister in this case must passe very little to be iudged of mans iudgement there is one which iudgeth him which is the Lord. Let a Minister doe that which is pleasing to God though all the world should censure him for it Vse This may serue iustly to reproue too many Ministers which reproue people for taking heede to the word thinking them to be too forward if they be zealous to heare But let such know it were their dutie rather to commend such people and to blesse God for them and to turne the edge of their reproach vpon profane neglecters of the ordinance of God Secondly this should teach Gods people to giue such heede vnto the word and to be so diligent in hearing and attending and to carry themselues so reuerently in the house of God as that Ministers may haue iust cause to commend them and to reioyce of them Euery one could be content to be praised but how few be there which labour to deserue prayse Thirdly this should teach vs to be thankefull to our gracious God in that he is not only content to accept of our zeale and forwardnesse but also is willing that we should be commended for the same As vnto a light Whence note this point viz. that Doctrine the word is a light And for proofe hereof I referre you to that in Psal 119.105 Thy word is a Lampe vnto my feete and a light vnto my path and 1. Iohn 2.9 The darkenesse is past and the true light now shineth and Iohn 5.35 Ye could haue reioyced in his light for a season and Iohn 3.14 This is the condemnation that light is come into the world and men loued darkenesse rather then light Reason And indeede the word of God may well be compared to light First because as light is an incorruptible thing though it shine vpon a stinking dunghill yet it is not corrupted Euen so the word is vncorruptible seede as Peter termeth it 1. Pet. 1.23 And though it be preached to neuer so base persons yet it receiueth no tainture or infection Secondly because as light discouereth the soulnesse of the roome or place where it shineth euen so doth the word discouer the iniquitie of such places where it is
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 proued 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 prophecie and Apostleship Rom. 1.1 where it is said that Paul was separated to the Gospel of God Secondly because they were holy and deuout men they were not profane Esaus but true sanctified persons as Dauid acknowledgeth concerning himself Preserue thou my soule for I am holy Psal 86.2 Vse This should teach vs 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 kinde of men they should especially admit for ministers namely holy men Thirdly it teacheth people what kind of men they ought to make choise of for their ministers if they haue the choice committed vnto them They ought to make choice especially of holy men alwayes prouided that those holy men whom they make choice of be also men of knowledge and duly gifted Fourthly it teacheth vs Ministers aswell to endeuour to be holy in our conuersation as to be sound in our doctrine We ought aswell to be holy men as to be good teachers Be cleane ye that beare the vessels of the Lord Esay 52.11 As they were moued by the holy Ghost Whence note that Doctrine The bookes of canonicall Scripture were giuen by inspiration They came not by the will of man but by the motion of the Spirit For the proofe of this I referre the Reader to that in 2. Tim. 3.16 All scripture is giuen by the inspiration of God and to that in Mat. 10.28 It is not you that speake 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 vnderstand the worke of Gods Spirit whereby he did suggest and dictate whatsoeuer the Prophets Apostles deliuered for doctrine in their preaching and writing Quest But how proue you that the holy Ghost did prompt the Prophets and Apostles in preaching Answer Surely this may be proued out of Acts 2.4 They beganne to speake with other tongues as the Spirit gaue them vtterance Quest And how may it appeare 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 vs c. Obiection If anie shall obiect that in 1 Cor. 7.12 But to the rest speake I not the Lord Answ The answer is Paul indeed had no expresse place of the olde Testament to prooue that which he did deliuer in that particular and therefore he saith To the rest speake I not the Lord But yet in giuing his aduice he had the assistance of Gods Spirit as is manifest in 1. Corint 7.40 But she is happier in my iudgement I think also that I haue the Spirit of God Vse This serues to put difference betweene hereticall writings and Scripture Hereticall writings are by the suggestion of the diuell but Canonicall scriptures are by the inspiration of God Secondly betweene other diuine writings and Scripture for other diuine writings are not without the assistance of Gods holy Spirit but the Scripture was giuen by extraordinarie immediate reuelation Vse It must teach vs to beware of reproaching the holy Scriptures in casting reproaches vpon the word we cast reproches vpon the holy Ghost himselfe who is the Author thereof Secondly it must teach vs to reuerence the Scripture aboue all other bookes in the world This is the onelie booke giuen by immediate inspiration Herein we must especially delight to reade and meditate all the dayes of our liues Vse This may serue also for comfort for if the Scripture came by the inspiration of God then certainly there is some extraordinarie vertue and power in it nothing can thus immediatly flow from God but it must be of some extraordinarie vigour As they were moued Or as it is in the Greeke As they were carried Whence we are to note that Doctrine The holy Ghost did strongly reigne in the Prophets and Apostles It did not onely moue them but as it were carry them with an holy violence This is manifest out of Acts 4.20 We can not but speake the things which we haue seene and heard and out of Acts 21.14 where Paul was so violently moued to go vp to Hierusalem that all the perswasion of his friends nor the hazard of his life could not turne 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 rendred according to the Originall 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 iournies of the men of God causing them to alter their owne 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 himselfe For as Christ himselfe was not moued but driuen of the Spirit into the wildernesse to be tempted of the diuell for so are the words in the original Lu. 4.1 Euen so it was with the Prophets Apostles they were acted or driuen by an holy violence of the Spirit The holy Ghost is compared to a winde Iohn 3.8 yea to a great rushing winde Acts 2.3 because as it bloweth where it lists so he bloweth or worketh mightily where he listeth No ship is more violently caried by the winds then the Prophets and Apostles were by the Spirit Obiection But then it might seeme that the Prophets and Apostles did nothing willingly but as it were compulsiuely Answ Not so for there is difference betweene compulsion and holy Violence These holy men were carried with an holy violence but they were not compelled the holy Spirit finding vnwillingnesse in these men of God he subdued that vnwillingnes and of vnwilling made them willing This must needes be granted for if they had done that which they did absolutely against their will and by meere compulsion they had lost their reward as appeareth in 1. Cor. 9.17 If I do this thing willingly I haue a reward c. Vse This may serue to cause vs to bewaile our coldnesse of zeale at these daies where is this holy violence of the spirit which should vrge vs to Christian duties How often do we resist good motions withstand them which shewes what a poore measure of the spirit we haue as yet attained O my beloued shal the Prophets and Apostles be carried by the Spirit and shall not we be led by him shall they be vrged by holy motions and shall not we so much as be perswaded by them The Lord that is able to bow the heauens bow our mindes to good and perswade vs to that which is well-pleasing in his sight FINIS