I referre the Reader to that in 1. Corinth 2.14 But the naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Now if he cannot know them then much lesse can he interpret them And to that in Marke 4.11 But to them that are without all these things are done in parables And to that in Reuelation 5.3 And no man in heauen nor on earth nor vnder the earth was able to open the booke nor to looke thereon Hence it is that the booke of Iob is termed a Parable Iob 27.1 Because indeede both it and the rest of holy Writ is no other but a very Riddle or Parable vnto the naturall man Hence it is that the Eunuch acknowledged that he was not able to vnderstand what he read without a guide Acts 8.31 And hence it is why so many thinking to vnderstand Scripture by the strength of their owne wit or learning fall into grosse and damnable heresies Obiection If any here shall obiect Yea but do we not see many carnall Ministers who by their gifts and learning are able notably to interpret the Scriptures Answ We deny not but carnall men may be enabled to interpret Scripture but then it is not by their owne carnall reason or meere naturall helps but either by the ministeriall spirit which may be giuen to a carnall man as it was vnto Iudas or else by the helpe of other holy Bookes which haue bene penned by such as haue bene spirituall indeed Obiection To what end then may some say should carnall persons reade the word seeing they cannot interpret or vnderstand it Answ Yes it is necessarie for euery man to reade the Scriptures but he must not trust to his owne natural conceits for the vnderstanding thereof he must reade and he must get spirituall helpes but especially he must desire the assistance of Gods Spirit for the vnderstanding of that which he readeth Vse The consideration hereof may serue to humble the learnedst men in the world for suppose thou hadst as much learning as euer had any naturall man yet behold here thou comest short thou art not able with all thy Hebrue and Greeke and Latine with all thy Logicke Philosophie and Rhetoricke to vnderstand this holie Booke I meane the Scripture This Booke surmounteth thy deepest and sharpest reason Vse It serueth also to reproue the presumption of many carnall persons which will wrest the Scriptures to their owne sence though they haue no other warrant for their interpretations but onely their owne naturall reasons Oh consider thou vaine man thy owne interpretation is vaine no prophecie is of priuate interpretation Thou must haue a better wit then thine owne whereby to be enabled to interpret Scripture or else thy presumption is vaine Vse This sheweth also what necessitie we haue to vndertake reading with prayer Reade we may but to vnderstand we cannot without the assistance of Gods Spirit Let vs therefore earnestly craue his assistance vpon all assayes Reading is sanctified by prayer Vse This teacheth vs likewise to see the necessitie of Ministers The Church of God hath need of an interpreter one of a thousand as Iob speaketh in his thirtie and third chapter How shall the people vnderstand without a guide They may reade and beate their braine but vnlesse they haue a guide they may come short of sound vnderstanding Vse Further it must teach euery one that haue any ability to vnderstand the Scriptures aright to giue the glorie to God if his Spirit had not assisted thee and taught thee thou couldst neuer haue attained the knowledge thou hast though it may be it is but weake in comparison of that which thou must labour for Vse Lastly this teacheth that we must giue no further credit to the glosses and interpretations of Councels and Fathers then we finde them agreeable to the rest of the Scriptures No man though neuer so learned can interpret Scripture further then he is assisted by the Spirit And that assistance which the Spirit giueth is light from the rest of the canonicall scripture Therefore as any is able to confirme their interpretations by scripture so farre we are to giue credit vnto 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 priuate interpretation yea euerie one ought to know this in the first place or as a thing most necessarie to be knowne Reason And why first because it is a fundamentall point what point is there of greater consequence in Diuinitie then this concerning the interpretation of Scripture Now we must not be ignorant of fundamentall points Hebr. 5.12 Secondly because if we be ignorant of this truth we may easily be deceiued by Papists and others which wil be readie to obtrude vpon vs the priuate interpretations of the Pope and popish Councels I call their interpretations priuate because they come from their owne braine and inuention without warrant from the word of God Thirdly we must not be ignorant of this because it is written aforetime and whatsoeuer was written aforetime it was written for our instruction as the Apostle speakes Rom. 15.4 Vse This makes against Papists and others which are ignorant of this first point of Religion and therefore are readie to receiue the priuate interpretations of men concerning the Scriptures as of the Pope and others which are of an erronious spirit Vse If any shall here demaund How they may come to know that the Scripture is not of priuate interpretation The way to know it is first to know the words of this Text and to beleeue them Secondly to pray God to conuince our consciences of the truth of them that so we may beleeue them Thirdly to consider that the whole Scripture was giuen by the inspiration of God and being so then it must needs follow that none but God knoweth the meaning of them or can interpret them Vse In the next place let vs examine whether we know this necessary truth or no. And it may be tried by these signes and markes First if we beleeue not euerie interpretation but first trie it by the Scripture whether it be sound or no. Secondly if we depend not vpon the persons or gifts of men but haue maine respect to that which is written Thirdly if we be iealous of our owne interpretations and giue no further credit to them then we finde them agreeable to the written word Fourthly if we neuer reade the word but we still desire the assistance of Gods Spirit for the vnderstanding of the same Lastly let such as know that the Scripture is not of priuate interpretation be thankefull vnto 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 imbrace priuate
will honour them that honour him 153 3 What honour and glory Christ receiued in his transfiguration 155 4 That God hath his time to put honour vpon his children 156 5 Rather then Gods children shall want honour God will giue them honour by extraordinarie meanes 157 6 God dwelleth in the midst of such glory as becometh his greatnesse 158 7 How Christ is the Sonne of God by what kinde of sonneship 159 8 Christ is beloued of God after an especiall maner 160 9 That God the Father was euer wel pleased with Christ 162 10 God is wel-pleased with his Church in Christ 163 11 That one place of Scripture expounds another 165 VERSE 18. 1 That Gods voice is an audible voice 166 2 That it is an especiall priuilege to be conuersant with Christ 168 3 Euery place is holy during the time of Gods holy ordinances 171 4 The Gospel of Christ is an infallible truth 172 VERSE 19. 1 We ought to prize the sentences of Scripture aboue all other speeches or Sentences 173 2 It is the duty of all Christians to giue diligent heede to the word of God 175 3 It is a commendable thing to take heed to the word of God 176 3 That it is the duty of Ministers to encourage people in their practise of hearing Gods word by commending them 177 4 That the word is a light 179 5 The heart of the vnregenerate is a darke place 182 6 Why illumination or the gift of Christ is compared to the dawning 184 7 Why it is compared to the morning Starre 185 8 Differences betweene light in the elect and light in the reprobate 186 9 How long we ought to giue heed to Gods word 186 VERSE 20. 1 That none can interpret Scriptures without the helpe of Gods Spirit 188 2 None should be ignorant that the Scripture is not of priuate interpretation 191 VERSE 21. 1 The Scriptures are not the inuention of man 193 2 The Prophets and Apostles were men not Gods 194 3 That they were men of God 195 4 That they were holy men 196 5 That the canonicall Scriptures were giuen by inspiration 197 6 That the holy Ghost did strongly reigne in the Prophets and Apostles 199 AN EXPOSITION AND CERTAINE COLLATIONS VPON THE FIRST CHAPTER OF THE SECOND EPISTLE OF PETER 2. PET. 1.1 THis Epistle as the former is intended to the scattered Christians and it consists of two parts to wit the Preface and the body of the Epistle The Preface consists of three parts first of a subscription in these words Symon Peter a seruant and an Apostle of Iesus Christ the second an inscription in these words To them which haue obtained like precious faith with vs the third is a salutation in these words Grace and peace be multiplied c. Symon Peter Obserue here the first thing which the Apostle doth in this worke he sets or subscribes his name And Doctrine It is an honest commendable practise in such as write Bookes for the vse of Gods Church to do the same and that for these reasons first to shew that they are readie to iustifie their writings secondly that they are ready to their power to satisfie any which make any scruple of any thing writ by them thirdly that they are not ashamed of the truth deliuered Indeed in some cases Writers names are better kept close then published as first if the persons writing be scandalous it is pitie that their scandalous names should hinder the passage of the truth Secondly if the Pen-men be in no request in the Church of God it is pitie that their disregard should hinder a profitable booke Vse The vse of this point may iustly be to tax a great many namelesse railing books sent out by Anabaptists Separatists the like which are so vile so bitter as that the writers thereof haue seemed to be ashamed to subscribe their names as being vnable indeed to iustifie thē Vse This may also serue to iustifie the practise of reuerent Ministers which vse to subscribe their names vnto their writings Their practise in publishing their names is not hypocriticall and vaine-glorious but Apostolicall and sincere 1. Thess 3 17 what they do in publishing their names the Apostles did before them as we see A seruant of Iesus Christ Peter was a great Apostle and one that had obtained a great degree among men and yet hee professeth himselfe but a seruant of Iesus Christ and indeed Doctrine the chiefe of the creatures are but seruants in this respect Dauid though a King yet professeth himselfe but a seruant in respect of God Psal 116.16 Yea the very Angels acknowledge themselues to be but fellow seruants with vs in the same regard Reuel 19.10 Vse This makes much for the glorie of Christ We may say of Christ as it is said of Melchisedech Heb. 7.4 How great was this man vnto whom the Patriarch Abraham payed tithes So how great was this God and man vnto whom Kings Apostles and Angels professe themselues to be but seruants And this should serue to remoue the scandall of the Crosse They that take offence at Christ because he dyed such a base death should remember withall what the Scripture noteth concerning the glory of Christ Vse This also should teach euery Christian not to be ashamed to professe themselues to be the seruants of Christ We need not be ashamed of our Maister for he is a God nor of our worke for it is honest nor of our though vndeserued wages for that is no lesse then a kingdome therefore let vs professe without shame or abashment And an Apostle There were fiue orders of Ministers appointed by Christ Ephes 4.11 viz. Apostles Prophets Euangelists Pastours and Doctours amongst these fiue orders the Apostles were the chiefe and therefore are named in that fore-named Text before the Prophets because indeed they liued to see all things accomplished which the Prophets and Iohn the Baptist did not Now the office of an Apostle was first to plant Churches 1. Cor. 3.6 Paul may plant and secondly to haue especiall sway in Ecclesiasticall gouernment Acts 15.3 they were to decide controuersies Thirdly to work miracles Matth. 10.8 heale the sicke cast out diuels c. Fourthly to preach to the whole world Math. 28.19 and that by extraordinary reuelation Matth 10.20 It is not yee that speake but the Spirit of your Father which speaketh in you Now Peter was such a Minister and not an ordinarie teacher An Apostle of Iesus Christ Here Peter doth intimate vnto the Church that their duty was to receiue his doctrine for he came vnto them as an Apostle or messenger from Christ and did speake from him And indeed Doctrine vnlesse a Minister speake as the words of Christ we are not to receiue him nor his doctrine If any come vnto you bring you not this doctrine receiue him not to house saith the Apostle in the second Epistle of Iohn the tenth verse And it is
they grow in desire to be dissolued that they might be freed from this body of death By the knowledge of God Howbeit the word in the originall signifieth most properly acknowledgement yet it is best rendred in this place as it doth also signifie Knowledge for the compound word is vsed in Scripture sometimes as the simple and in the same sence as we reade in Luke 1.4 that thou mayest know the word in the originall 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 literall 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 vnderstand it of a spirituall and speciall knowledge And to the end that we may the more distinctly conceiue what is meant by the speciall or sauing knowledge of God I will lay downe certaine differences betweene that kind of knowledge of God which is meerely literall and that knowledge which is spirituall and sauing And the first difference is this sauing knowledge of God is knowledge ioyned with sauing faith as we see in the example of Paul 2. Tim. 1.12 I know whom I haue beleeued Knowledge and Faith went together But literall knowledge is a bare notion in the braine without faith in the heart for so saith the Apostle All men haue not faith 2. Thess 3.2 Secondly the sauing knowledge of God is transforming it altereth the persons in whom it is to the similitude of it euen as a seale leaueth its print vpon the waxe Thus we reade 2. Corinth 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory euen as by the Spirit of the Lord. It is not so with bare literall knowledge it delighteth the subiect but it changeth him not Thirdly sauing knowledge is experimentall Gods children know Christ and the power of his resurrection and the fellowship of his afflictions and are made conformable vnto his death Philip. 3.10 They feele that which they know but it is not so with them which haue a meere literall knowledge these may talke of faith and regeneration and the like but they feele it not Fourthly the sauing knowledge of God is ioyned with obedience to Gods commandements as appeares in 1. Iohn 2.3.4 And hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him But bare literall knowledge is not ioyned with sound practise it can furnish a man with talke and vaine glorious words but it leaues him short in practise it can say well but it cannot do well it can frame a forme of godlinesse but it denieth the power 2. Timothy 3.5 Fiftly true sauing knowledge is ioyned with the fruits of good workes as appeareth in Colos 1.6 Which is come vnto you as it is in all the world and bringeth foorth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Whereas bare literall knowledge is alwayes barren it is like to the cursed figge tree it hath leaues but it beares no fruit Lastly true sauing knowledge is ioyned with humilitie it maketh a man or woman more humble according to that in Ecclesiast 1.18 For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Whereas bare literall knowledge it puffeth vp as the Apostle speaketh in 1. Corinthians 8.1 Where haue you any which haue knowledge without grace but they are puffed vp like a bladder with the very conceit of it Let vs examine our knowledge by these sixe rules and it will easily appeare whether it be sauing or deceitfull whether it be spirituall or literall By the knowledge of God Hence we are to learne Doctrine That the way to grow in sense feeling of Gods fauor to grow in grace in peace of conscience yea the way to attaine victory against enemies and other temporall blessings it is to get sauing knowledge This is manifest because the Apostle wisheth here grace and peace to be multiplied by knowledge And how came Paul to be rapt vp into the third heauen 2. Corinthians 12.4 or Iohn to be rauished in the Spirit Reuelat. 1. but because reuelations of knowledge were giuen vnto them their plentie of knowledge wrought in them a wonderfull degree of the sense and feeling of Gods fauour Secondly how came Christians to vnderstand the feare of the Lord iudgement and righteousnesse and equitie and euery good path but by knowledge Prou. 2.3.4.9 Thirdly whose wayes are wayes of pleasantnesse and whose paths are paths of peace but the wayes and paths of knowledge Prou. 3.17 Fourthly how came that little Citie which had few men in it to be deliuered from the great King which came against it but by wisedome Eccles 9.15 Fiftly how came Solomon to be so incomparably rich and honourable in the world was it not because he asked wisedome in the first place 2. Chron. 1.12.13 Thus you see the doctrine propounded to be euidently proued in the seuerall branches of it Vse And it serues first to shew vnto vs a maine 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 fauourable countenance and the like It is because they do not grow and increase in sauing knowledge for if they grew in knowledge they should also grow in all other graces Knowledge is the first wheele in this clocke it moueth all the rest Secondly it should serue to stir vs vp to the study of sauing knowledge Get we knowledge and all other graces will follow And the rules to be obserued for the obtaining of knowledge are these First we must seeke it of God by earnest praiet So saith Solomon Prouerbs 2.3 If thou cry for knowledge and lift vp thy voyce for vnderstanding then thou shalt vnderstand the feare of the Lord and shalt finde the knowledge of God Secondly we must take great paines in seeking of it and in digging for it in the mines of Gods ordinances according to the Wise mans direction Prouerbs 2.4 If thou searchest for her as for siluer c. Thirdly we must practise that which we know alreadie And this is the way to obtaine more knowledge according to that in Iohn 7.17 If any man will do his will he shall know of the doctrine c. Fourthly we must walke with the wise that is we must company with such as feare God and by this means we shall be made more wise Prouerbs 13.20 And of Iesus This name Iesus it signifies a Sauiour it is a name
note vnto whom this heauenly inheritance of glorie is giuen namely to such as are sanctified or to such as haue vertue Vse Which sheweth how farre they are deceiued which thinke to attaine glorie without vertue But let such remember God hath ioyned these two together they must take both or refuse both Yea let them seriously consider that in Hebrews 12.14 That without holinesse no man shall see the Lord. Vse Secondly it may serue for the comfort of the godly Let them assure themselues that the same God which hath giuen them vertue will also giue them glorie These two vertue and glorie shall neuer be separated Called Whence note Doctrine That no man may vsurpe glory and vertue None can attaine vnto them but he that is called vnto them by God The Corinthians did not vsurpe sanctitie but they were called to be Saints 1. Corinthians 1.2 And the Thessallonians did not vsurpe saluation but they were called to Gods Kingdome and glorie 1. Thes 2.12 Yea for the attaining of glory and vertue there is required not an outward calling onely but an inward euen that effectuall calling whereby we are translated out of darknesse into his maruellous light 1. Pet. 2.9 Reason And the reason is manifest to wit because grace and glorie they cannot be attained by humane power as is cleare out of Luke 13.24 Many shall seeke to enter and shal not be able therfore these things cannot be vsurped Obiection Now if any shall obiect that in the dayes of Iohn Baptist the violent tooke the kingdome by force Mat. 11. my answer is That violence doth not necessarily imply vsurpation a man may be violent in his calling as Iacob was in his wrastling with God Genesis 32. The violent took the kingdome by force but they were such as were called to the kingdome The Israelites tooke the Land of Canaan by force but they had a calling so to do Vse The vse of the point is First to shew the necessitie of effectuall calling Vnlesse we be first effectually called we can neither attaine glorie nor vertue Secondly it sheweth what a blessed thing it is to be truly called If we be called effectually we may lay hold both of glorie and vertue without vsurpation Called to glory and vertue Whence we may note Doctrine that the calling of a Christian is an honourable calling they are called to glory and vertue 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. Iohn 3.1 Secondly thereby we are called to the fellowship of Christ 1. Corinth 1.9 Thirdly therby 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 heires of the vnspeakeable ioyes of heauen Rom. 8.17 And therefore the calling of a Christian is the most honourable calling in the world Vse Which serueth to manifest the follie of such which despise sanctified Christians Many proud worldlings are lifted vp and exalt themselues aboue poore Christians because they haue borne all offices which some Christians haue not But vnderstand ye vnwise amongst the people the poorest Christian hath a more honorable calling then your selues You haue borne office on the earth but a true Christian is set in heauenly places in Christ Ephes 1.4 His calling is worth ten thousand of yours yea indeed yours is not worthie to be compared to it Secondly this should be a motiue vnto all Christians to walke worthie this holie calling as the Apostle also exhorteth 1. Thess 2.12 Otherwise it were better that a mill-stone were hanged about our neckes and that we were cast into the bottome of the Sea then that we should pollute this holie calling Whereby Some render it in as much but I rather subscribe vnto their iudgement which reade the Text thus whereby or by which things for they haue reference to the beginning of the former verse where it is said that Christ by his diuine power hath giuen vnto vs all things which belong to life and godlinesse by which gift of all things or by which all things giuen most great and precious promises are also giuen Most great and precious promises Whence obserue 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 Gods 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 shewings of a Christian for his saluation and for all other good things For what haue any of vs to shew whereby we may challenge heauen and remission of sinnes and such like priuiledges but only Gods promises entitling vs thereunto Therefore as a man maketh great account of his deeds and euidences so must we of Gods promises Fourthly Gods promises haue excellent effects they make vs partakers of the diuine nature as we shall heare afterwards if God assist Secondly they comfort them which are cast downe Thirdly they establish and confirme them which stand And therefore they are highly to be esteemed Fiftly Gods promises shall stand when heauen and earth shall be remoued For heauen and earth shall passe away but my words shal not passe away So saith Christ Matthew 24.35 Wherefore it followeth by sufficient reason that the diuine promises are to be respected for their stabilitie Vse Not to insist vpon any more arguments for the proofe of the point the vses which we may make of it are these First it serueth iustly to condemne all atheists and incredulous people which respect not the promises of God If a great man or a friend ingage himselfe by promise vnto them they make great account of such a promise but as for the promises of God they esteeme them light O cursed infidels is the promise of a man precious and is not the promise of a God infinitely more precious Doest thou beleeue the creature and not the Creator But to let these passe Secondly it may also serue to reproue many Christians which esteeme too lightly of Gods promises putting them from them as though they were little worth Consider with thy selfe suppose that a King should freely offer vnto his subiect a great gift or should freely promise him such or such a fauour would we not account him foolish which would refuse the Kings offer and make light of it Beloued this is thy case God doth freely offer to binde himselfe by promise vnto thee and thou refusest to take his word and offer Thirdly we must examine whether the promises of
corrupt times yet they kept their garments vnspotted Reason And the trueth is none doth compell to sinne for howbeit men sinne necessarily they cannot choose but sinne yet they do not sinne compulsiuely Satan preuailes more by inticement then by force Which serues to cleare Gods iustice in the condemnation of a sinner Euery sinner is worthy to be condemned because he sinnes without compulsion God may iustly say vnto a gracelesse person Who compelled thee to sweare to lie to steale to be drunke and the like Might not these things haue bene auoided Doest thou not see such and such to shunne them and to auoid them Therefore forasmuch as thou hast sinned willingly and with greedinesse depart from me thou cursed into euerlasting fire prepared for the diuell and his angels Vse Secondly forasmuch as sinne and corruption may be auoyded therefore euery one of vs must be carefull to auoid and shunne it and that first because God himselfe commands vs to flie from it Psalme 34.14 Eschue euill c. Secondly because it dishonoureth God and grieueth yea quencheth his Spirit as the Scripture speaketh Thirdly because it scandalizeth our profession opening the mouthes of the wicked to speake euill of that worthy name after which we are named Fourthly because it giueth a dangerous example vnto others Fiftly because it is perillous and pernicious to our soules For all these reasons let vs be carefull to auoid sinne Vse And that we may escape the corruptions of the world we must obserue these rules First we must watch and pray that we enter not into temptation Matth. 26.41 Secondly we must not haue fellowship with corrupters Ephesians 5.11 Thirdly we must take the benefit of all Gods ordinances as of the Word and Sacrament and the like Gods ordinances are like a common armourie out of which we may freely fetch all that is necessary for out defence Hauing shunned Obserue here who they be which are said to haue escaped the corruptions of the world to wit such as haue receiued the diuine nature Doctrine And indeed no other can attaine to this power Who is it which ouercometh the world but he which is borne of God 1. Iohn 5.4 Who is it which keepeth himselfe that the wicked one toucheth him not but he that is borne againe 1. Iohn 5.18 Reason And indeed none but such haue the promise of especiall protection Secondly none but such haue the Spirit as a preseruer Thirdly none but such haue skill to vse their weapons Obiection Yea but it is said of apostates that they had cleane escaped from them which liue in errour I answer The wicked indeed may shunne sinne for a time but it is commonly but for a time And when they do shunne it it is by the restraining Spirit of God not by the sanctifying Spirit as it is in those which are partakers of the diuine nature Vse Hence we see what necessity there is that we should labour to be partakers of this diuine nature Without it we shall neuer attaine to escape the corruptions of the world Vse It sheweth what cause mortified Christians haue to blesse God for this nature receiued Hast thou obtained victorie thanke the diuine nature it was it which folled thine enemies and not thou For who art thou that thou shouldest stand against these mighty giants the world the flesh and the diuell Besides this Or moreouer for so the Text is read the best Now the Apostle cometh to his exhortation and the maine matter whereunto he exhorteth the Church is that it giue all diligence for the attaining of grace And this he doth from this fifth verse vnto the end of the eleuenth In the next place he sheweth the reasons why he thus adhorteth from the twelfth verse to the end of the Chapter In the former obserue we first what is exhorted and that is to adde one grace to another in 5.6 and 7. verses Secondly the arguments wherewith this exhortation is pressed in the 8.9.10 and eleuenth verses Besides this That is ouer and aboue the gift of diuine nature which you haue receiued giue or bring with you as the word signifieth all diligence c. Whence note that Doctrine no Christian must content himselfe with that degree of grace which he hath receiued in his first conuersion but he must to the first labour to adde other graces The grace of regeneration is our talent which we must so employ as that we may gaine fiue talents more Matthew 25. This was the godly practise of Paul himselfe Phil. 3.13 where he saith I forget those things which are behinde reaching forth to those things which are before c. They therefore which can content themselues with that grace which they suppose they haue receiued and thinke they need no more it is a manifest signe they haue receiued nothing yet as they ought to receiue Giuing all diligence Or according to the originall bringing all diligence The doctrine hence to be obserued is that Doctrine There is a great deale of diligence required for the obtaining of increase of grace True it is that the first grace to wit the grace of regeneration cometh without our paines or seeking We are called sodainly when we thinke least of any such matter as we see in Paul and others But as for increase of grace it is not without great industrie and diligence Dauid was eminent in grace but he was withall very diligent in the vse of meanes For the obtaining of the same he prayed often he fasted much he meditated in Gods word day and night The like may be said of other of Gods Saints who haue not obtained that degree of grace which they haue without much paines and great striuing Vse Which serues to condemne those slow-bellies which would be content to receiue sauing grace but they are loath to take any paines for it if God will put it in their mouthes well and good but if not they are resolued not to seeke it O wretched man whosoeuer thou art art thou content to labour and toile and to vse all possible diligence for the obtaining of the things of this life and hast thou no paines for things of a better life Surely thy condemnation sleepeth not Vse Secondly this may serue to reproue such which are the means to discourage others from the diligent search of grace labouring to perswade them that they are too forward and the like O impudent practise doth God require all diligence for the acquiring of grace and darest thou say that diligence is more then needs O cursed tongue which contradictest thy Maker how wilt thou escape vengeance Vse Lastly this may serue to exhort all of vs to the practise of more diligence in the seeking of grace We see worldlings omit no paines but vse all diligence to get wealth Shall they be so busie for the earth and shall not we be much more diligent for heauen Let vs learne of them Adde to
your faith c. Obserue here we are not onlie exhorted to get faith but likewise other graces so that the point to be noted is that Doctrine A Christian must not content himselfe with one good gift of the Spirit but he must labour for many gifts For this we haue the example of the Corinthians 1. Corinth 1.7 Who came behinde in no good gift and of Christ himselfe Esay 11. who abounded with seuerall gifts A true seruant of God must desire gifts whereby to glorifie God in his calling according to the example of Solomon Secondly he must desire sauing gifts which may distinguish him from reprobates as faith and holinesse and such like but especially euery Christian must labor for that grace wherein he is most defectiue and which is most contrary to his corruptions The angry person must especially labor for patience the lasciuious person for chastitie the ambitious person for humilitie the niggard for liberalitie the intemperate man for sobrietie and the like Vse This may iustly condemne the common multitude for if they haue but one good qualitie in them they are prone to blesse themselues in their estate though they neglect all other good gifts of Gods Spirit and disesteeme them Vse Secondly let it put euery one of vs in minde to take notice what graces we do especially want and let vs endeuour to obtaine those graces Let vs forget that which is behinde and reach forward to that which is before Adde to your faith vertue By vertue we are to vnderstand an honest and good life or an vniuersall practise of all those graces which God hath put in vs. Thus the good woman which was so painefull in her calling so faithfull to her husband so bountifull to the poore is termed a vertuous woman Prou. 31.10 The lesson hence to be learned is that Doctrine euery Christian should labour to be truly vertuous to be of a good life and canuersation Thus we are taught not onely in this Text Adde to your faith vertue but also in Philip. 4.8 Finally brethren whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are louely whatsoeuer things are of good report if there be any vertue or if there be any praise thinke on these things For this also we haue the examples of the Saints as first the example of Ruth of whom it is said That all the City knew her to be a vertuous woman Ruth 3.11 and of the good woman in Prou. 31.29 Many daughters haue done vertuously but thou excellest them all Reason And indeed there is great necessitie of vertue first because God is more glorified by deeds then words It is true there must be both we must professe and we must be vertuous but the latter bringeth more glorie to God then the former Hereby saith Christ is my Father glorified that ye bring forth much fruit Iohn 15.8 Secondly we ought to be vertuous because vertue is the power of profession He or she that professeth Christ and is not vertuous their profession is a powerlesse profession it is of no validitie of no force yea indeed it is meere hypocrisie 2. Timothy 3.5 They haue a forme of godlinesse but deny the power thereof Thirdly we ought to be vertuous because this will sooner conuince the wicked then any thing else some which will not be wonne by the word will be conuinced by a good conuersation 1. Pet. 3.1 Vse Now if there ought to be vertue amongst men then how iustly may we reproue the viciousnesse of the time For when did blasphemy and profanenesse and whoredome and drunkennesse and deceit and lying and pride and idlenesse and vsurie and all kindes of vices more abound then at these dayes How hard is it now to finde a vertuous person Secondly this must teach euery one of vs to labour for a vertuous life and practise Let Ministers Magistrates Maisters of families seruants children and all sorts from the highest to the lowest labour to be truly vertuous that is let vs all become zealous hearers of Gods word and conscionable doers and practisers of the same Oh how happy were it for vs if we would suffer our selues to be perswaded this way The Lord perswade vs. Adde to your faith Concerning faith we purpose to speake hereafter if GOD permit amongst the Grounds of Religion The point therefore which we will obserue in this place is this to wit that Doctrine Vertue must be added vnto Faith Indeed it must flowe from faith as from the fountaine and the reason is manifest first because else it is were sinne For whatsoeuer is not of faith whatsoeuer shew it may make it is sinne Romans 14.23 Secondly because without faith it is impossible to please God Hebrews 11.6 So that Vertue without faith is no better then Caines sacrifice It may giue satisfaction to men but it is an abhomination to God Vse This serues to discouer the nakednesse of ciuill vertues Many of the heathen were vertuous some excelled for iustice others for fortitude others for temperance others for prudence But because their vertues were not added to faith therefore they were but glistering sinnes they did not please God Secondly this proues against Papists that our best workes are not meritorious ex opere operato For if they were what need vertue be added to faith to make it acceptable Yea the truth is that whatsoeuer is offered to God by an vnregenerate person which is destitute of faith it is no better then if he should kill a man or cut off a dogs necke Esay 66.3 Thirdly it must teach vs to vse all meanes whereby faith may be wrought and increased in our hearts for so much faith as we haue so much acceptation of vertue we shall finde with God Knowledge Whence note that Doctrine It is not sufficient for a Christian to be vertuous but he must haue knowledge also Whereupon Salomon saith in Prouer. 4.5 Get wisedome get vnderstanding forget it not in the seuenth verse Wisedome is the principall thing therefore get wisedome and with all thy getting get vnderstanding There be many motiues to moue vs to seeke after knowledge First because by it we are translated out of darkenesse and so by consequence out of the kingdome of Satan Secondly because by it we come to haue the image of God drawne vpon vs afresh Col. 3.10 Thirdly because in want of it we are estranged from the life of God we remaine by ignorance in the state of death that is destitute of the life of Grace Eph. 4.18 Fourthly by ignorance wee are lyable to temporall iudgements For want of knowledge my people are destroyed Hos 4.6 yea to eternall damnation 2 Thessal 1.8 Christ will come in flaming fire rendering vengeance to all them which know not God We may as safely liue in adultry as liue blinde and ignorant both are damnable But what kind of knowledge is it which
God as first that we may be thankefull to his Maiestie for the great benefit of election for how can we be thankefull vnlesse we know that we are elected Secondly that we may loue God for electing of vs and how is it possible that we should loue God vnlesse we know that he first loued vs Secondly this assurance is necessarie in respect of our selues For first it is the ground of all sound ioy the especiall ioy of a Christian is that his name is written in heauen Luke 10.20 Now this ioy we cannot haue without assurance And secondly it is the especiall meanes to sustaine vs in our greatest tryals What is it which stayeth vs in the billowes of temptation but the grace of our hope if it be stedfastly setled Now the markes of election are these whereby we may try our selues in some measure As first if we finde that the word of God hath come in power vnto vs If it hath wrought powerfully vpon our Consciences to change and alter vs. By this very argument Paul proueth the Thessalonians to be elected in 1. Thessal 1.4.5 Knowing brethren beloued your election of God for our Gospell came vnto you not in word only but also in power and in the holy Ghost Secondly If we finde that we haue faith to beleeue Gods word sauingly it is a marke of election for none but they which were ordayned to eternall life beleeued Acts 13.48 Thirdly If we finde that we are truely and effectually called For indeede effectuall 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 proue the precedent cause Fourthly If we finde the end of election to be accomplished in vs For God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue Ephesians 1.4 If we finde these things in vs happy are we Fiftly if we be endued with those graces spoken of in Coloss 3.12 Put on therefore the elect of God holie and beloued bowels of mercies kindnesse humblenesse of minde meekenesse long-suffering forbearing one an other and forgiuing one another c. Sixtly if we finde that we haue grace giuen vnto vs to make choice of God to be our Summum bonum or chiefe good We could neuer haue grace to make choice of God vnlesse he had first made choice of vs. Not to multiply more signes of election let euerie soule trie himselfe by these and the Lord giue a blessing to thy endeuours Giue diligence Or be diligent Whence obserue that Doctrine A great deale of diligence is required for the making of calling and election sure And the reason is first because it is a difficult worke it is no easie matter to be vndoubtedly assured of Gods fauour without wauering This worke hath much opposition the world saith it is presumption to go about to be fully perswaded the diuell he laboureth by all meanes to weaken our faith and lastly the flesh in vs is faithlesse and vnbeleeuing hardly drawne to beleeue Thus the worke is hard Secondly there is required to the obtaining of assurance a great deale of meanes for the working of those graces whereby we must trie our selues there is required hearing of the word meditation in the fame praier 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 certaintie of our calling election had need be sound therefore had need be tried and this triall cannot be made without some paines Obiection But some possibly will obiect I finde it no such difficult matter to beleeue that we should neede to vse anie such great diligence to make our calling and election sure I thanke God I neuer doubted in all my life time yea it is pity that he should liue that doth not beleeue Answ Thus indeed many a wretched man deceiueth himselfe putting presumption or carnall securitie for faith But let such remember He which neuer doubted certainly neuer beleeued if thou hadst faith indeed thou shouldest finde it more hard to beleeue Obiection Yea but are not many true Conuerts able to say by experience that God gaue vnto them full assurance of his fauour euen from the first day of their conuersion and that their assurance was wrought without their own industrie and diligence Answ I do not denie but that the Lord is able to giue assurance without a mans owne diligence and that he often times also doth giue it without our helpe But no man must tempt the Lord in expecting an extraordinarie worke considering the Lord affordeth ordinarie meanes God once gaue Manna vnto the children of Israel but this doth not proue that others may expect the same in after-times Yea whoso expecteth bread at these dayes he must labour for it and not looke that it should still fall from heauen euen so if we desire full assurance of Gods fauour we must be diligent in seeking of it and not expect it by extraordinarie meanes Secondly euen they which finde the greatest assurance yet no doubt they find diuerse assaults of Satan betweene times shaking their assurance and breeding doubts which doubtings will not be healed againe without diligence Vse This point serueth first iustly to reproue such as vse no diligence this way yea as thinke it to be curiositie and nicenesse for anie man to giue diligence to make his calling and election sure And the sinne of such is the greater because they will vse all diligence to get riches to obtaine their lusts to haue their wills and the like but they haue no diligence to spare for God or for their owne saluation I exhort such to repent of their former negligence this way and to redeeme the time with double diligence for hereafter Secondly let euerie man and woman stirre vp themselues to this diligence viz. to make their calling and election sure It is worth all our paines for what can be more sweet to the soule then to be fully perswaded of Gods fauour Neglect not such a comfort Thirdly considering that full assurance is not attained ordinarily but by great diligence therefore let such as haue obtained it more easily try their assurance whether it be sound or no. And if they finde it to be sound let them be more thankefull to God who hath giuen that freely vnto them without their owne labour which he giueth not vnto many others but with much striuing and industrie Wherefore the rather These words haue respect to that in the latter end of this tenth verse where it is said For if ye do these things yee shall neuer fall The point to be obserued is this Doctrine It is the part and duty of euerie Christian the rather to be diligent to make his calling and election sure because
which we hold What is the reason that many go away Euen because they know not the grounds of that truth which they hold 2. Let vs follow the truth in loue a man is not easily remoued from that which he loues and so if we could loue the truth and be inflamed with it certainely we should not be easily turned from it 3. We must obserue those which are giuen to sects and schismes which seeke to vnsettle men in their faith and we must auoide them Let vs neuer thinke to be setled in Religion so long as we giue entertainment to schismaticall persons 4. We must pray vnto God to settle and establish vs. It is his worke to make a stable soule according to that in 1. Pet. 5.10 But the God of all grace who hath called vs into his eternall glorie by Christ Iesus after that yee haue suffered a while make you perfect stablish strengthen settle you In the present truth Marke here the Apostle doth not say In the present truths as speaking of many but In the present truth as speaking of one Whence we may gather that Doctrine There is but one truth howsoeuer there may be many opinions concerning that truth Hence it is that the Apostle Paul saith Ephes 4.5 There is one faith which is meant as well of the Doctrine or ground of faith as of the habit or worke of it and the reason of this point is because there is but one God who is the author of it Vse Which may teach vs to bewaile the multiplicitie of opinions in the world some sauouring of Poperie some of Anabaptisme some of Arminianisme some of Brownisme some of Mahometisme some of Iewisme some of Paganisme some of Atheisme and the like and yet there is but one truth But let none be discoraged for all this let vs remember what Christ told vs before-hand It cannot be auoided but that offences will come c. In the present truth Or as it is in the originall in the truth that now is Whence obserue this doctrine viz. That as there is but one truth so Doctrine That is that one truth which was preached and professed by the holy Apostles in the Primitiue Church Hence it is that it is said in Galat. 18. Though we or an Angel from heauen preach any other gospel vnto you then that which we haue preached vnto you let him be accursed Reason The Primitiue truth was preached by immediate reuelation and it was confirmed by miracles which neuer any truth was since Therefore that truth is the only truth Vse Which serueth to discouer the vnsoundnesse of Poperie for the inuentions of Poperie were no part of that truth which was established in the Primitiue Church but rather contrary to that ancient truth The Papists complaine of our nouilisme or new-fanglenesse in Religion but we may a great deale more iustly complaine of their new-fanglenesse in Religion for we hold to the ancient truth taught and professed in the Apostles times whereas they are remoued to another gospell and haue coyned new articles of Faith which were not part of the ancient grounded truth taught by the Apostles Though ye know Whence we may note that Doctrine it is lawfull for a Minister to teach or to write as well those things which are vulgar and well knowne as those things which are rare or lesse knowne Thus we reade in 1. Iohn 2.21 I write these things not because ye know not the truth but because ye know it And Phil. 3.1 It grieueth me not to write the same things vnto you but for you it is safe Reason We are not so sharpe witted in heauenly things but we haue neede of much inculcation to cause vs to vnderstand neither are we so forward to practise but we neede to be excited thereunto againe and againe Vse Which serueth iustly to taxe all such Ministers as think that they neuer preach or write well vnlesse they inuent and broach some new-fangle conceit of their owne idle inuention as though knowne truth were growne too stale for their mouthes to vtter But let such know that better schollers then themselues I meane the holy Apostles did not scorne to preach and to write and to inculcate knowne truth Secondly it serueth to reproue multitudes of people which hauing itching eares loathe the knowne truth and Athenian-like desire after nouelties But let such know that they had more neede to haue that which they know to be beate vpon their consciences that they may beleeue and practise it then to lust after nouelties Thirdly this may serue to iustifie the practise of such faithfull Ministers which inculcate and beate vpon knowne truth choosing rather to profit then to please But to leaue this verse and to come to the next which is the second argument and is taken from the equity of the practise A meete thing or as it is in the Greeke A iust thing Whence obserue we this doctrine viz. that Doctrine The preaching of Gods word is not an vniust but a iust practise And that first in respect of God Secondly in respect of the Church of God Thirdly in respect of the word it selfe In respect of God First because God requires it as a duty of Ministers to preach the word Acts 10.42 And he commanded vs to preach vnto the people and to testifie c. Now whatsoeuer God requireth as a dutie must needes be iust Secondly the preaching of Gods word maketh for Gods glory and therefore is termed the Gospell of the glory of the blessed God for so the words are in the originall in 1. Tim. 1.11 Now whatsoeuer tendeth to Gods glory immediately must needes be iust and meete If any shall demand how the preaching of the word doth tend to Gods glory I answere first because it maketh his excellency knowne Secondly because it sets forth his prayse Thirdly because it subiecteth the world vnto him in all which God is greatly glorified Secondly to preach Gods word is a iust thing in respect of the Church for it is the meanes of her conuersion Nineuie repented at the preaching of Ionas Math. 12.41 Secondly it is a meanes of her daily repast or nourishment The lips of the righteous feede many Pro. 10.21 Thirdly it is the meanes of her saluation for it pleaseth God by the foolishnesse of preaching to saue them which beleeue 1. Cor. 1.21 Now how iust and meete a thing is it that the Church of God should enioy that meanes which is of such excellent vse vnto her iudge ye Thirdly the preaching of the word is a iust practise in respect of it selfe For why Euery word of God is pure Pro. 30.5 It is as siluer tried in a furnace of earth purified seauen times Psal 12.6 It is good Heb. 6.5 It is holy and iust and good Rom. 7.12 It is spirituall Rom. 7.14 And it endureth for euer 1. Pe. 1.25 Now it is a most iust thing that that which is pure and
question Vse This may serue to condemne Atheisme which is not nor will not be perswaded of the truth of Gods word But let all Atheists assure themselues that they which will not beleeue the word for the present they shall find and feele the truth of it to their cost in hell fire For they which will not beleeue shall be damned Marke 16.16 After my decease Or as it is in the originall After my going out meaning out of the tabernacle of his bodie 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 obserue that Doctrine A man when he dies he doth but remoue from one place to another his death is onely a departure or a changing of place When Iosua dieth he is said but to goe 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 generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust men made perfect Heb. 12.22.23 And when Christ himselfe dieth he is said but to goe Luke 22.22 The like may be said of Symeon whose death was but a peaceable departure Luke 2.24 Lord now lettest thou thy seruant depart in peace c. Thus we see the proofe of this point to wit that when a man dieth he doth but departe from one place to goe to another Quest But hence some may say Is mans death but a departure I pray you therefore tell me whither doth the soule of man goe when it departeth out of the body Answ Not to Purgatory or Limbo For all the Christian world knowes that these places are meerely imaginary inuented by the Clergie of Rome for the maintayning of the Popes kitchin and haue no sound ground from the word of God But if we would know indeede according to Gods word whither foules departe or goe at the houre of death we must take notice that all soules of men they goe not to one place For as for the soules of the elect they vndoubtedly goe to heauen as we see in the example of the penitent theefe of whom Christ said This day thou shalt be with me in paradise Luke 23.43 And on the contrary the soules 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 soules in their passage to heauen or to hell Answ I answer As for the soules of the elect they are carried by the Angels into the kingdome of heauen as we see in the example of Lazarus Luke 16.22 But as for the soules of the reprobate whether they be carried by tâ—… diuels to hell or driuen thither violently by the good Angels as Gods 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 proued and amplified Vse The vse of it is briefly for matter of comfort to the children of God both concerning their christian friends deceased they haue but changed their habitation they are but gone from earth to heauen they haue but made a blessed departure And also concerning themselues whensoeuer it shall be their lot to die their soules shall onely depart or goe out of a worse place into a better They shall be cut off from the earth indeede but they shall be receiued find sweet entertainment in heauen Secondly it may make for the ouerthrow of Atheists in the point of the soules mortalitie which they wickedly hold But consider here the soule is not said to die but to depart or to change place which doth plainly imply that it is immortall and not mortall Thirdly it may make for the terror of the wicked they shall not die when they die death will flie from them when they most desire it At death they shall only depart they shall with Iudas goe to their owne place Acts 1.25 But they shal haue a heauie departure they shall go from their pleasures to their tortures they shall leaue the company of their friends and come into the company of diuels they shall depart from their delightfull house fields and gardens shall be brought down to the nethermost hell O consider this you that forget God and repent that you may preuent this wofull departure and that your end may be peace I will endeuour that after my decease c. Whence wee are to note that Doctrine Gods Ministers ought to endeuour to their power to doe good to Gods Church for after-times as well as during their life time Thus it was with Peter here he was not only carefull 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 after-times as God also enioyned them Isay 30.8 Reason And indeede it makes much for Gods glory that Ministers should doe as much good as possibly they can for the building vp of the body of his Sonne Secondly Loue to the brethren should stirre vs vp if we be Ministers to this godly care Thirdly the good of our owne soules for I suppose that if a Ministers writings many hundred yeeres after his death doe conuert soules he shall not lose the reward of that after good which is done by his works but assuredly his works shall follow him Vse This shewes the necessity of writing as well as of preaching Preaching indeede is most profitable for the Church that now is but for the succeeding Churches writing is exceeding behouefull And therefore many Ministers are too much to blame this way First such as are not so much as carefull for the present good of the Church liuing idle and neglecting preaching so farre are they from respecting the future good of succeeding ages Secondly such Ministers are likewise to blame which howsoeuer during their life time they preach yet they doe not what they might for succeeding times they doe not write though they be able for the good of the posteritie These succeede the Prophets and Apostles in the office but not in Ministeriall care and painfulnesse Cunning fables By cunning or sophisticall fables we are to vnderstand erronious doctrin such as had no warrant from the word of God but was hatched only in the braine of man And erronious doctrine is fitly compared in this place and in many places of Paules Epistles to fables First because as fables haue no truth in them but are meerely forged and framed so erronious doctrine hath no soundnesse or soliditie in it but is false and lying according to
that in 1. Tim. 4 2. They speake lies through hypocrisie Secondly because as fables are delightfull to an vnsanctified eare so erronious doctrine is pleasing and plausible to vnregenerate and prophane persons yea more plausible then the truth As it is said 2. Tim. 4.4 They shall turne away their eares from the truth and shall be giuen vnto fables Thirdly because as fables although they delight for the present yet they do not profit the hearers euen so erronious doctrin though it be neuer so glorious in shew and neuer so pleasing yet it profiteth not the hearers but leaues them in their sinnes and vnregeneracie according to that in Gal. 3.2 Receiued ye the spirit by the works of the Law that is by the Iewish doctrine of the Law Implying that the Galatians neuer receiued any spirituall good by false and erronious doctrin which was obtruded vpon them by the false Apostles Againe erronious doctrine is compared to cunning fables or sophisticall deuices Because as sophisters vse much cunning and quercks and fallacies to deceiue in arguing and disputing euen so erronious teachers are deceitfull workers as the Apostle speaketh 2. Cor. 11.13 Yea they lie in waite to deceiue with cunning craftinesse as we reade Ephes 4.14 Cunning fables we haue not followed Hence Ministers must learne Doctrine In their teaching and preaching to auoide errors and all euill deceit to deliuer sound doctrine and that with pure pretence This was the practise of Peter here and of the rest of the Apostles and Prophets as appeareth both by their writings and by their protestations I say the truth saith Paul and lie not my conscience bearing me witnesse in the holy Ghost Rom. 9.1 and We are not as many which corrupt the word but as of sinceritie but as of God in the sight of God speake we in Christ 2. Cor. 2.17 Yea it is manifest that these men dealt sincerely with the word of God in that they did not conceale their owne infirmities but acknowledged them in their writings as Matthew that he was a publicane before Christ called him Math. 9.9 And Paul that he had beene a blasphemer a persecutor and iniurious 1. Tim. 1.13 Whereas if they had beene deceitfull they would haue kept close their owne sinnes Yea this is that which the holy Ghost requireth of all Ministers to wit To be sound and sincere in the dispensing of Gods will 1. Tim. 4.7 But refuse prophane and old wiues tales c. 2. Tit. 1. 2. Tit. 1. But speake thou the things which become sound doctrine 1. Cor. 4.2 And it is required of a steward that a man be found faithfull Reason And the truth is that vnlesse Ministers deale truly and sincerely in the preaching of Gods word they lose their reward For if any mans worke burne he shall suffer losse 1. Cor. 3.15 Yea they shall be liable to a curse for adding to or detracting from the perfect will of God Reu. 22.18.19 Vse The vse of this point may serue to reproue erronious and deceitfull Teachers which sophisticate the word of God by the mingling of their owne crotches and subtile distinctions to deceiue Whether they doe this for their credit that they might be esteemed witty men or for their gaine that they might please humorous men that so they might the more deeply insinuate themselues into their purses certaine it is they runne counter to the holie Apostles and Prophets they neuer learned their deceit of them And they are successors not of the Apostles but rather of the false prophets whose steps they follow Secondly this may iustly reproue many people and hearers which turne away their eares from the truth and are giuen vnto fables as the Apostle speakes 2. Timothie 4.4 How many be there in the world which had rather heare a witty speech out of some profane writer then a sound sentence out of Gods word And how many be there that are more affected to the idle inuentions of Poperie or to the vaine speculations of Anabaptists or to questions about ceremonies and the gouernement of the Church then in anie sort to the solide truth Oh let such remember here that if Ministers ought not to preach fables then they should not be giuen to them For we haue not followed From the beginning of this sixteenth verse vnto the end of the Chapter the Apostle alledgeth many reasons why the Church is to heare him and to hearken vnto him As first because he dealt sincerely Secondly because he was an eye-witnes vnto that which he deliuered Both these arguments are layd downe in this sixteenth verse Thirdly because he was an eare-witnesse and this argument is layd downe in the seuenteene and eighteene verses Fourthly because in his teaching he did not swarue from the Doctrine of the Prophets And this argument is laid downe in 19.20 and 21. verses For we haue not followed cunning fables In that the Apostle doth here intimate that the Church ought to respect his doctrine and writings and to receiue the same because he dealt sincerely with the word of God therefore hence we are to obserue that Doctrine It ought to be a great motiue to Gods people to hearken to their Ministers when they are conuinced in their consciences that they deale sincerely betweene God and them Thus saith Paul 2. Cor. 7.2 Receiue vs We haue wronged no man we haue corrupted no man c. shewing this as a reason why the Corinthians ought to receiue him because he had corrupted no man And what was it that mooued the Church to giue such credit to the writings of the Prophets and Apostles but because they were perswaded in their consciences by the Spirit of God that these men did deale truly and sincerely in the matters of God Vse This makes against such that the more they are conuinced that Ministers deale sincerely the more they will flee from their Ministery and be lesse ruled by them These are they that hate the light and will not come to the light lest their workes should be reproued Vse Secondly it should teach vs Ministers to preach according to the proportion of faith and to deale faithfully in the matters of God that our teaching may be of the more authoritie in the hearts of Gods people and may doe the more good Making knowne vnto you Whence we may obserue that Doctrine Euery man and woman yea euen the very elect themselues are naturally without the knowledge of the Gospel They know it not vntill it be made knowne vnto them a man may possibly haue the law of God by nature written in his heart but as for the knowledge of the Gospel it is farre from him The very heathen had some glimpse of the law they were able by the light of nature to conceiue that vice should be shunned and vertue followed but as for the Gospell they were vtterly ignorant of it supposing onely to come to heauen by the ladder of their owne vertuous actions Yea
that they shut vp the kingdome of heauen against men They are cruell Surgeons they make the wound but they apply no plaister how can they thinke euer to procure the health of Gods people Secondly this should teach Gods Church and euerie congregation to labour to be prepared to receiue the doctrine of the Gospell They must be humbled that they may be raised they must be cast downe vnder the burden of sinne that they may be lifted vp by the comforts of Christ The very reason why many Ministers so beate vpon the Law is because people are not yet prepared to receiue the glad tidings of the Gospel The power By power here we are not to vnderstand the authoritie of Christ the Originall will not so properly beare that sence but rather his omnipotencie whereby he is able to do great things And the point hence is that Doctrine Christ is strong and mightie able to do whatsoeuer he will in heauen 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 Iere. 50.34 Yea let all his miracles testifie of his power his turning water into wine his feeding of many thousands with small prouision his healing of all manner of plagues with his word his casting out diuels his walking vpon the water his stilling of the windes and seas his raising of the dead his fasting forty dayes and forty nights with many more which are extant in the writings of the Euangelists Yea such was and is the power of Iesus that he did not onely worke miracles in his owne person but also he gaue power vnto others namely to the Apostles to work miracles in his name For when he sent them forth he said vnto them Heale the sicke cleanse the leapers raise the dead cast out diuels Matth. 10.8 Yea the Apostles professed that they wrought miracles by no other power but by the power of Iesus 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 Iesus Christ to come out of her speaking to the spirit of diuination which possessed a certaine maid Acts 16.16 Now how great must needes his power be which deriueth a power vnto others euen to worke very myracles Obiection Now if any shall obiect against the power of Christ that Antichrist hath and doth exceedingly preuaile 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 himselfe aboue euery God and of the Pope 2. Thess 2.4 that he opposeth and exalteth himselfe aboue all that is called God I answere 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 brightnes of his comming 2. Thess 2.8 Vse This may serue to discouer the falshood of that speech of the high Priests and of the Scribes He saued others himselfe he cannot saue Marke 15.31 Christ had sufficient power to haue rescued himselfe out of the hands of his enemies but he would not it was not the strength of nayles but the power of loue to the Church which fastened Christ to the crosse had it not beene for our redemption no humane power could possibly eitheir haue seised vpon or retained Christ Secondly this may make for the terror of all Christs enemies Christ is able to the vtmost to requite them for all their spite both against himselfe and against his Church He hath power in his hand our redeemer is strong the Lord of Hosts is his name he shall throughly pleade their cause and disquiet the inhabitants of Babylon Ier. 50.34 Yea he shall drinke of the brooke in the way that is shall be diligent in pursuing of his enemies therefore he shall lift vp the head Psal 110.7 Thirdly this may minister comfort to the Church in times of daunger Behold our redeemer in whom we trust he is able to deliuer vs out of all danger for he is powerfull wherefore let vs neuer be vtterly deiected or despaire of helpe but let vs looke vp to the omnipotency of Christ in all distresses And comming This is meant of the first comming of Christ to wit his comming in the flesh as the phrase comming is also taken in 1 Tim. 1.15 Doctrine Iesus Christ came into the world that is was incarnate or came in the flesh Now concerning Christs comming in the flesh diuers things are very remarkeable and eminent First that he came of his owne accord and not by constraint he tooke our nature vpon him it was not put vpon 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 conceiued 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 humilitie 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 laide 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 Hierusalem was in an vproare and Herod sought his life Matthew 2.3.13 Vse Let this comming of Christ and this manner of his comming teach vs to admire the mysterie of his incarnation wherein two natures were married together to wit his diuinitie and his humanitie in the vnitie of person without confounding either nature so that he remained still very God and very man yet but one person Secondly let it teach vs to admire Christs loue in that he was content to come from heauen from the Throne of his glory thus for to be abased for vs. We may admire this but we can neuer be sufficiently thankfull for it Thirdly let it teach vs to be ready to vndergoe any debasement or suffering for Christ considering what he hath vndergone for vs. If we come to losse and disgrace yea to death it selfe for Christ we must remember what he endured first for vs and that should make vs content and patient Of his Maiestie By Maiestie we are to vnderstand here the appearing of Christs diuinitie 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 Maiestie in Christ euen whilst he liued vpon the earth There was such maiestie in his words as that the auditors did not onely admire the gracious words which proceeded out of his mouth Luke 4.22 but also were enforced to acknowledge that neuer man spake like him Iohn 7.46 Secondly there
interpretations and idle inuentions to their owne perdition or destruction Prophecy came not by the will of man That is the Prophets in old time did not according to their priuate conceits deliuer their owne inuentions in preaching rhe Prophets were not like vnto such rash teachers which preach that for doctrine which comes first to the tongues end c. The point hence to be noted of vs is that Doctrine The Scriptures are not the inuention of man They were not excogitated or inuented in pollicie to keepe men in awe as infidelious Atheists affirme They came not neither were they brought in by mans wit or wisedome So saith the Text. For the further proofe I referre the Christian reader to that in Gal. 1.11 But I certifie you brethren that the Gospell which was preached of me is not after man for I neither receiued 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 entising words of mans wisedome Reason And the truth is such is the mysterie of the word such is the godly simplicitie such is the power such is the stile that it is impossible it should be inuented by man Neuer man spake as this word speaketh Secondly the penmen of the Scripture were vnlearned and plaine men some of them being heardmen and gatherers of Sycamore fruite as was Amos 7.14 Others of them being fishermen as were the Apostles Therefore it is neither likely nor possible that they should inuent such writings as the Scriptures are by their owne braine Vse Let this therefore teach vs not to receiue the word as the word of man respecting of it according to the person or qualitie or wisedome of him that doth deliuer it It is not to be valued according to any mans worth Let it also teach vs to abhorre all Atheisticall thoughts which call into question the authoritie of Gods word Holy men of God In which words three points concerning the Prophets and Apostles may be obserued 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 euident not onely out of this place but also by their owne confessions in other places Isay confesseth himselfe a man of vncleane lips Isay 6.5 In like manner Barnabas and Paul acknowledged themselues to be men of like passions Acts 14.15 And Peter saith to Cornelius falling downe vnto him Stand vp I my selfe also am a man Acts 10.26 Reason Yea if they had not acknowledged it yet reason would haue proued the truth of the point For first they were chosen from amongst men Acts. 1.21 Of these men which haue companied with vs all the time that the Lord Iesus went in and out amongst vs must one be ordained as a witnesse c. Secondly they had humaine frailties which proued them also to be men what imperfections were there in Moses in Dauid in Ionas and in all the Apostles I will not stand to relate them being manifest vnto all such as are conuersant in the Scripture Obiection If any shall obiect that in Exod. 7.1 I haue made thee a God vnto Pharaoh I answere The meaning is I haue made thee in stead of a God as it is also explaned Exod. 4.16 Thou shalt be in stead of a God to Aaron Obiection If any obiect further that Gods Ministers are tearmed Angels diuers times in the 7. Epistles written to the 7. Churches Reu. 2. and 3. I answere It is true Gods Ministers are Angels by office but not by nature Vse We must not therefore wonder much lesse be offended if we reade or heare of the humane frailties of the Prophets and Apostles Alas they were but men as well as we let vs rather take occasion to admire the power of God who wrought so great things by such fraile instruments Secondly it must teach vs not to worship the Prophets and Apostles and much lesse other Saints which are inferiour vnto them Remembring they are but men Thirdly It must teach vs not to stumble if we finde humane frailties in the very Ministers Alas remember we be but men yea let it teach vs also not to dote vpon the persons of the Ministers Let vs not reioyce in men let vs not thinke of men aboue that which is written 1. Cor. 4.6 I speake not this to cloake or excuse grosse sinnes in Ministers or to maske them with the colour of humaine frailties Neither doe I speake to derogate any thing from that reuerent opinion which people ought to haue of reuerent Ministers God forbid I should But to teach vs in these things to vse a godly moderation in our iudgements 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 diuers places as in 1. King 13.1 Behold there came a man of God to him saying c. And so in my Text. Reason And thus they were fitly tearmed First because they had their calling from God Gal. 1.1 Paul an Apostle not of man neither by man but by Iesus Christ and God the Father which raysed him from the dead Secondly because they stood mainly for God ayming to promote his glory in all things Ro. 3.4 Let God be true and euery man a liar Thirdly because they were excellent men euen as the great and excellent Cedars are tearmed Cedars of God in the Hebrew Psal 80.10 So are the Prophets and Apostles called men of God because they were excellent men Vse Let this teach vs to respect the writings of the Prophets and Apostles aboue all other writings for these men were men of God yea they were so called by a kinde of excellency None were men of God in comparison of them Secondly let it teach vs not to nick-name Gods Ministers The Spirit of God can vouchsafe here to giue them a reuerent name as we see men of God Thirdly let it teach vs Ministers to carry our selues not as sonnes of Belial but as men of God Let vs endeauour to walke worthy of those Titles which the holy Ghost doth giue vnto vs in the Scripture What auaileth it my brethren to haue a name to liue and in the meane time to be dead Reuelation the third chapter and the first verse Holy men of God The third and last thing to be obserued 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 spake by the mouth of his holy Prophets Ephes 3.5 Which in other ages was not made knowne to the sonnes of men as it is now reuealed vnto the holy Apostles and Prophets by the Spirit Acts 3.21 Whom the heauens must receiue vntill the times of restitution of al things which God hath