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
set downe as the commendation of Gods people in Iohn 10.5 that they will not follow a stranger but flie from him c. Vse The vse of this is to teach vs Ministers that if we will haue Gods people to receiue our doctrine then we must speake from Christ and not from our owne spirit we must deliuer the ordinances and oracles of Christ not our owne inuentions Vse Secondly it should teach the people as good Baereans to trie the doctrine deliuered vnto them whether it be from Christ or no. And this will appeare if they trie it by the canonicall Scriptures To them which haue obtained The word in the originall is very significant for it signifieth to obtaine by lot whence we may obserue That grace is as a portion obtained by lot and the reason is because as God is the author of whatsoeuer is giuen by lot Pro. 16. the last verse so he is the author of all grace which we receiue 1. Cor. 12.13 All these things worketh the same Spirit Secondly because as in the deuiding of the lād of Canaan there was giuen by Gods disposing to one Tribe a greater portion to another Tribe a lesse Num. 33.54 so to one is giuen a greater measure of grace to another a lesse 1. Cor. 12.13 Thirdly because as in that deuiding of Canaan by lot euery Tribe receiued an inheritance but with condition that they must fight for it and cast out the inhabitants Numbers 33.52 so euery elect child of God shall receiue a portion of grace but yet alwayes prouided that they cast out the inhabitants that is the strong man For if there be not a mortifying of the old man there can be no putting on of the new Vse This should teach vs not to enuy the gifts of others though they be better then our owne it is God which giueth both the greater gift to another and the lesse gift to thee submit to his wisedome Like precious faith What Faith is we will not in this place stand to define purposing to speake at large of it if God permit among the Grounds of Religion by way of catechisme neither wil we insist on the preciousnesse of this grace onely that which we will obserue is Doctrine That the people may attaine the like sauing graces as are in their Ministers Yea in some particular graces the people may go beyond their Ministers as we see in Aquila and Priscilla in Acts 18.26 they out-stripped Apollos himselfe in some things Yea as we see likewise in experience from time to time how many people be there that excell many Ministers in patience in tendernesse of heart in almes-deeds and the like And the reason is because God is a free worker he hath mercy on whom he will and whom he will he hardeneth Rom. 2. Vse Ministers therefore must bestirre themselues lest the people out-strip them And this indeed should be the striuing betweene Ministers and people namely to contend who shall out-strip one another in grace By the righteousnesse of God That is by his fidelitie in the performance of his promise Whence note that Doctrine Gods owne fidelitie is an especiall motiue vnto God to giue grace vnto his elect It moued him to giue the like precious faith which he gaue to his Apostles euen to his Church people And what I pray you moued Christ to send downe his Spirit in the similitude of clouen Tongues Acts 2.3 but because he had promised so to do Acts 1. verse 5. And it must needs be if God giue grace vnto any of vs he is moued thereunto either by something in himselfe or else by something in vs but there is nothing in vs naturally to moue God therefore he must needes be moued intrinsicallly or by somewhat in himselfe and that is his fidelitie and mercy Vse Therefore the way to attaine grace at Gods hand is to vrge God with his promise we must say as Dauid did Psal 31.2 Deliuer me in thy righteousnesse Let vs therefore get a catalogue of promises out of the Word such as these I will poure my Spirit vpon all flesh Ioel 2. They shall all be taught of God Ieremy 31. I will giue them an heart of flesh Ezech. 36. My seruants shall reioyce Esay 65. and then let vs flie to the fidelitie of God for the performance of these promises Grace Now come we to the third part of the Preface which is the Salutation and in this Salutation we are to take notice first of the things wished to the Church and they are two to wit grace and peace Where by grace we are to vnderstand two things viz. the fauour of God as the same word is taken in Exodus 33.17 and the gift of the Spirit as it is meant in Hebr. 13.9 So that the point hence to be obserued is this viz. Doctrine That the fauour of God and the gift of Gods Spirit they are to be wished and desired aboue all things in the world next to Gods glorie The Apostle wisheth these vnder the name of grace as we see here in the first place and indeed these things are worth the seeking for first as for Gods fauour it is better then life it selfe as Dauid speaketh Psal 63.3 It is the cause of all blessings which we receiue yea without it nothing can comfort vs. As nothing could satisfie Absolon but the kings face 2. Sam. 14.32 so nothing can satisfie a true Christian but the assurance of Gods fauour Secondly as for the gift of the Spirit what can be compared vnto it If with Symon Magus thou wouldest buy it with money thy price will be scorned all things are but drosse and dung as the Apostle speaketh Phil. 3.6 in comparison of the excellent knowledge of Christ Grace is that treasure in the field and that Pearle which when a man hath found he will part with all which he hath to purchase it Matth. 13. Yea grace is that which will helpe in time of need Hebr. 4.16 Riches will leaue vs friends will forsake vs at the houre of death but sauing grace will neuer forsake vs. This serueth iustly to reproue the common course of the world for many will seeke the fauour of the Ruler as it is in Prouerbs 29.26 but who respecteth or seeketh the fauour of God Gods fauor is neglected as a thing not worthy our seeking when it is the most excellent thing in the world O fooles that we are when will we be wise Secondly let it serue to excite vs to seeke Gods fauour and that we may attaine vnto it these rules are to be obserued first we must be throughly humbled for sinne with Manasseh 2. Chron. 33.12 13. Secondly we must come vnto God by a Mediator to wit by Christ as the men of Tyrus and Sydon reconciled themselues to Herod hauing made Blastus the Kings Chamberlaine their friend Acts 12.20 Thirdly we must come vnto God with a resolution to become his seruants as the Prodigall
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
tooke Gen. 32.40 The drought consumed him by day and the frost by night and the sleepe departed from his eyes Thus the good woman spoken of in Prou. 31. was a true Christian and behold she seeketh wooll and flaxe and worketh willingly with her hands yea she riseth whilst it is night and eateth not the bread of idlenesse Pro. 31.13.15.27 Thus Paul was a Christian Minister and he laboured more aboundantly then they all 1. Cor. 15.10 A Christian hath a double calling to follow First his generall calling as he is a Christian Secondly his particular calling as he followeth this or that trade of life and this double calling will not suffer him to be idle he may haply want worke in his particular calling at some times but he can neuer want worke in his generall calling he shall haue enough to do to worke out his saluation though he worke day and night therefore a true Christian cannot be an idle person Obiection But some possibly may obiect that in 2. Thes 3.11 I heare saith Paul that there be some which walke disorderly amongst you and worke not at all Answer Such indeede were amongst the Thessalonians but they were not of them Or secondly we deny not but a true childe of God may for a time be ouertaken with idlenesse as he may be ouertaken with other sinnes but idlenesse doth not raigne in him Vse This serues to discouer many to be no true Christians as first many of our gentry which follow no calling but spend their precious time idly and scandalously Secondly our common beggers which cast off all labour and liue by begging Thirdly vsurers which cast off their lawfull callings and liue by vsury Fourthly stage-players and cheators and drunkards and harlots with many others which follow no lawfull imployment These are no true Christians as appeareth by their idlenesse Secondly this may serue to excite vs to auoide idlenesse as we desire to approue our selues true Christians let vs alwayes be found either in our generall or particular calling and that for these reasons First because idlenesse is one of the very sinnes of Sodom Ezek. 16.49 Secondly because it is the breeder of other sinnes 1. Tim 5.13 Thirdly because it bringeth pouerty by a iust iudgement of God Pro. 24.34 And lastly because it bringeth damnation as appeareth by the foolish virgins which were found sleeping Math. 25. Nor vnfruitfull The best Greek copies reade it thus though there be some bookes which reade it otherwise The lesson hence to be learned is this viz. that Doctrine as a true sanctified Christian is no idle person so he is not barren vnfruitful He is like a tree planted by the riuers of waters which bringeth forth fruit in due season Psal 1. yea such as are planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruit in old age Psal 92.13.14 And the wisedome which is from aboue is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits Iam. 3.17 Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich liberality 2. Cor. 8.2 The like may be said of Iob in his 31. chapter and of Cornelius Acts. 10.1.2 and of Dorcas Acts 9.39 and of Zacchaus Luke 19.8 and of the poore widdow which cast in all her liuing into Gods treasury Mar. 12.34 and of the good women which followed Christ from Galile ministring vnto him Mat. 27.55 Reason And indeede it cannot be but a true Christian must be fruitfull First because Christ is his roote Rom. 11.18 Secondly because God the Father is his planter Esay 5.2 Vse This may serue to discouer many that make shew of religion not to be true sanctified Christians because they are barren and vnfruitfull their vnfruitfulnesse argueth their vnsoundnesse but let all such remember the barren fig-tree which Christ cursed and let them tremble Secondly It may serue to excite euery one of vs to fruitfulnesse Let vs bring forth fruits worthy of repentance Math. 3.8 Let vs haue our fruit vnto holinesse Rom. 6.22 Let vs be filled with the fruits of righteousnes Phil. 1.11 Let vs offer the sacrifice of prayse to God continually that is the fruit of our lips giuing thanks to his Name Heb. 13.15 And to distribute or communicate let vs not forget for with such sacrifices God is well pleased Heb. 13.16 They make you Whence obserue and note that Doctrine grace in the childe of God is the cause of painfulnesse and fruitfulnesse Of painfulnesse thus Paul was besides himselfe as it were in the seruency and labour of his ministery because the loue of Christ constraineth him 2. Cor. 5.14 Thus Noah moued with feare prepared the Arke Heb. 11.7 Thus Ieremiah was constrained to preach by that fire of grace which was within Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene heard being moued by the Spirit of God within them Acts 4.20 And this puts a difference between the painfulnesse of worldlings of Christians Worldlings are moued to painfulnesse for greedinesse of gaine or the like but Christians by the motion of grace become painfull the one sort are moued by an outward cause the other by an inward Secondly as grace is the cause of painfulnesse in the childe of God so it is of fruitfulnesse For what moued Rahab to receiue the Spies and to hide them from the rage of their enemies but faith Heb. 11.31 What moued the good Samaritane to take care of the wounded man Luke 10.33 but his inward compassion What moueth the good man to lend Psal 112.5 but mercie and louing fauour And this also serues to put difference betwixt a true Christian and an hypocrite For an hypocrite doth all for an outward cause to wit to be seene of men but a true Christian doth that which he doth in sinceritie and by the inward motion of grace In the knowledge of our Lord Iesus Christ The knowledge of Christ consists mainly in those things first in knowing him to be very God secondly to be very man thirdly to be God and man in one person fourthly to be the second person in the Trinitie equall to the Father fiftly to be conceiued by the holy Ghost borne of the virgin Mary and so as followeth of him in the Creed sixtly to know him to be the true Messiah to be the onely Sauiour to be a King to rule ouer vs a Priest to offer Sacrifice for vs and a Prophet to instruct vs seuenthly to know him experimentally to know the working of his Spirit the vertue of his death buriall resurrection ascension mediation and the like This is the chiefe knowledge of all others as the Apostle acknowledgeth Philip. 3.8 yea it is eternall life Iohn 17.3 And Paul himselfe desired to know nothing but Iesus Christ and him crucified 1. Corint 2.2 Yea if a man knew
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
likely to come vpon thee sodaine destruction 1. Thess 5.3 Secondly this may serue to teproue such as immoderately do seeke after wealth being as vnsatiable in seeking riches as if they esteemed themselues and their children to be immortall or as though they were to prouide for an earthly eternity O vaine man thou art busying thy selfe to lay vp for many yeares whereas it may be this night following thy soule may be required of thee and then whose shall these riches be which thou hast gathered together with the losse of thy saluation If thou shalt say I shall leaue my riches to my children I answer But God may possibly cut off thy children also as sodainely as thy selfe Or say that thy children shall liue long to enioy thy riches yet what ioy will it be vnto thee to thinke when thou art in hell I haue left rich children vpon the earth and for prouiding for them superfluities I haue brought vpon my selfe this eternall torment Vse 2. Secondly as this doctrine serueth for reproofe so it serueth for instruction For first it should teach vs not to deferre our repentance but whilest it is called to day we ought to turne from the power of Satan to God and that with sound humiliation But thou wilt say I can do this soone enough when I am old But consider with thy selfe Art thou sure to liue vntill thou beest old hast thou a lease of thy life Or suppose thou couldst be assured that thou shouldst liue vntill thou be old yet how knowest thou that God at that time will giue thee repentance Vse 3. Thirdly this doctrine may be matter of consolation First vnto such as endure banishment imprisonment pouerty sickenesse or any other affliction They must thinke that their afflictions cannot be long because their liues are but short They shall not need desperately to make away themselues before the time God will take them away soone enough by one occasion or by another Secondly it may be matter of comfort vnto all such as beleeue for now is their saluation nearer then when they beleeued Thou art here this yeare thou mayest be aduaunced into heauen before the next Thou art here this weeke thou mayest be with Christ before the next Yea thou art here to day thou mayest be in blisse before to morrow Knowing that shortly c. As though he should say Seeing I know that I shall not remaine long therefore I write vnto you this Epistle endeuouring while I am with you to doe the best good that I can and the rather because I shall not long continue The doctrine hence is this namely that Doctrine The consideration of shortnesse of life ought to be an especiall spurre or motiue to prouoke all Christians as well people as Ministers to double diligence in well doing Thus Salomon writ the booke of Ecclesiastes in his old age Thus Paul writ diuers of his epistles when he was aged Thus Christ himselfe exercised his ministerie wrought miracles and did all his great wonders in the three last yeares of his life Why were these so diligent at the last but because they considered they were not long to continue As Christ also himselfe doth acknowledg Iohn 9.4 I must worke the workes of him that hath sent me while it is day the night cometh wherein no man can worke Reason And there is great reason that men should bestirre themselues especially towards their latter end for they must either then worke or neuer they must either then doe good or else hereafter it will be too late according to that in Iohn 12.35 Walke while ye haue light lest the darkenesse come vpon you Vse This serues to reproue them which purpose to liue idly when they are growne old not considering that approaching of death should be a motiue to greater diligence in doing good Secondly let this serue to stirre vs vp both Ministers and people to be more diligent in our places to glorify God Let vs thinke we haue none of vs all to abide here long and when we shall be gone we shall not haue liberty to returne to dispatch any thing which we haue left vnperfected Therefore since with Peter we must shortly lay downe this Tabernacle let vs stirre vp our selues to more diligence in well doing Thou which art a Minister dost thou thinke that thou shalt not liue long Be the more diligent in preaching and writing Thou which art an Officer dost thou thinke or know that thou shalt not long continue in thy office Be the more carefull to doe good in it that little time thou shalt continue Thou which art a priuate Christian art thou perswaded that death approcheth Therefore worke out thy saluation with feare and trembling glorifie God what possibly thou canst and whilest thou hast yet oportunity doe as much good as thou canst especially to the houshold of Faith I know How did Peter know that he was not long to continue Not by the course of nature feeling himselfe to decay but by expresse speech from Christs owne mouth in Iohn 21.18 But when thou shalt be old thou shalt stretch forth thy hands and another shall gyrd thee and in verse 1. This spake he signifying by what death he should glorifie God Now obserue here Christ told Peter before hand that in his old age he should suffer a violent death and Peter gaue such vndoubted credit to the words of Christ that he saith I know that I shall shortly lay downe this Tabernacle as our Lord Iesus Christ hath shewed to me I know The doctrine is this viz. That Doctrine euery man both Ministers and people ought to be infallibly perswaded of the truth and veritie of Gods word If Christ saith it we may and ought to say by Faith We know it to be true Thus it was with Martha Iohn 11.24 I know he shall rise againe at the last day Now how did Martha know that her brother should rise againe but by the word and Spirit of God The like we see in the whole Church 2. Cor. 5.1 We know that if this Tabernacle be dissolued c. Now how did the Church know this future glory but by the word The like we see in Peter elsewhere as in the third chapter of this second epistle the third verse Knowing this first that there shall come in the last daies scoffers Now how did Peter know this but by the word and Spirit Many other examples might be alledged but these may suffice sor the proofe of the point Reason And indeede we haue great reason to be infallibly perswaded of the truth and veritie of Gods word First because God is not as man that he should lie he is truth it selfe he cannot lie Therefore what he speaketh it is infallibly true Secondly because the word hath beene proued to be an vndoubted truth from generation to generation it was neuer found contrary and therefore we haue no reason to call the truth of it into
not onely to heare but also to obey We were with him That is we three Peter and Iames and Iohn for these were the three which Christ led along with him when he went into the mountaine where he was transfigured as appeareth in Marke 9.2 And it is a thing to be obserued that Christ admitted these three aboue the rest of the Apostles vnto diuers businesses as when he raised Iairus his daughter he suffered no man to goe in with him saue Peter and Iames and Iohn and the father and mother of the maide Luke 8.57 Also when he went apart to pray he tooke Peter and Iames and Iohn with him commanding the rest of his Disciples to stay behind in a place which he appointed them Marke 14.33 And so here when Christ went to be transfigured he tooke with him Peter and Iames and Iohn And the reason may be first because Iames Cephas and Iohn seemed to be Pillars as we reade Galat. 2.9 Secondly it was out of Christs owne freedome it was lawfull for Christ freely to vouchsafe certaine priuiledges vnto these three which he would not vouchsafe the rest of the Apostles We were with him Whence obserue that Doctrine It is an especiall priuiledge to be conuersant with Christ So it is pleaded here we were with him when others were not admitted We see by experience that it is a priuiledge to be familiar with great men for great personages will not be familiar with euerie one neither is it fit they should How much more then is it a priuiledge to haue familiaritie with God Secondly the benefits receiued by familiaritie with God do proue it to be an especiall priuiledge For first by being familiar or conuersant with Christ we learne many things according to that in Prou. 13.20 He that walketh with wise men shall be wise Secondly by being conuersant with Christ we receiue contentment and ioy as it is said Ioh. 3.20 But the friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the Bridegroomes voice Thirdly by being conuersant with Christ we are in safety This Ieremy acknowledgeth in his twentieth chapter and eleuenth verse The Lord is with me as a mighty terrible one therefore my persecuters shall stumble and they shall not preuaile Obiection But some may possibly obiect Yea but if any be continually in Christs presence he must walke very accurately he must not speake an idle word nor haue a wanton looke And this degree of precisenesse may seeme rather to be a bondage then a priuiledge Answ It is indeed a bondage to the wicked and gracelesse to be exercised in true holinesse but vnto the childe of God it is the sweetest freedome in the world Vse Let it therefore teach vs to labour for this priuiledge to wit to walke with God and to be conuersant with him and that we may attaine thereunto obserue we these directions First we must be conuersant in the word 1. Iohn 1.3 That which we haue seene and heard declare we vnto you that yee also may haue fellowship with vs and truly our fellowship is with the Father and with his Son Iesus Christ Secondly we must beware of sinne for God will haue no fellowship with the stoole of wickednesse and If we say that we haue fellowship with him and walke in darkenesse we lie and do not the truth 1. Iohn 1.6 Thirdly we must be very conuersant in works of holinesse For where two or three are gathered together in Christs name there is he in the midst of them Math. 18.20 Vse Let it also teach Christians which are partakers of this priuiledge of hauing fellowship with God to be thankfull As Henock was much bound to God for this fellowship and Abraham and Moses and Peter and Iames and Iohn euen so art thou which enioyest this fellowship though it be in an inferior degree If a King should admit thee into great familiaritie with him and thou shouldest despise it and make light of it were it not most iust for him to cashiere thee out of his presence and to depriue thee of his princely familiarity Euen so if God vouchsafe to be familiar with thee and thou prize it not how iust is it for him to hide his countenance from thee and to depriue thee of his familiaritie Vse Lastly this sheweth the miserie of the wicked for they are not partakers of this priuiledge of hauing fellowship with Christ but their fellowship is with the diuels with them they conuerse with them they consult of them they are taught and them they obey In the holy mount Here it may be demanded Why Christ was transfigured rather in a mountaine then in a valley This might be for this reason namely that the eminency of the place might put the Apostles in minde to lift their hearts vp vnto God and to haue their mindes aboue in this holy businesse For what was the reason that the Temple was built vpon an hill but for the same cause And what was the cause that Abraham went vp into the mountaine to offer his sonne Isaac but for the same reason Vse Let this teach vs in heauenly matters to haue our hearts aboue Heauenly actions should be performed with an heauenly minde and that we may doe so obserue we these rules First we must empty our mindes of worldly occasions before we come into Gods house we must leaue these as seruants at the foote of the hill as Abraham did 2. We must vndertake holy businesses with preparation 3. We must beware of such obiects as disperse our thoughts in the time of Gods ordinance Holy mount Why was this mountaine called holy more then another mountaine Surely not in respect of the earth or matter whereof it consisted but because of Gods presence The point hence to be obserued is this viz. that Doctrine Euery place during the time of Gods especiall presence and holy ordinance is holy Yea the very open fields and mountains are holy vpon this occasion as we reade Exod. 3.5 Moses come not nigh put off thy shoes the place where thou standest is holy ground Hence it is that Gods temple is tearmed an holy Temple in Psal 5.7 and in diuers other places of the Psalmes Vse This makes against them which carry themselues vnreuerently in the house of God and that in the very time of Gods ordinances either by sleeping or gazing or by pride or by stealing c. Of these it may truly bee said Thine holy Temple haue they defiled and My Fathers house is the house of prayer but you haue made it a denne of theeues Secondly this must teach vs to reuerence Gods Sanctuary as we are taught Leuit. 19.30 Whilest we labour to shunne the superstitious opinions which idolaters haue of their Temples we must take heede that we fall not into the other extremitie to wit to haue a base opinion of Gods house We haue a more sure word of Prophecy Or as it is
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
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