spoken by the mouth of all his holy Prophets since the world began By all which places and many more the point is and might be proued Reason And the Prophets and Apostles are fitly termed holy men first because they were sanctified of God and set apart to this holy calling of prophecie and Apostleship Rom. 1.1 where it is said that Paul was separated to the Gospel of God Secondly because they were holy and deuout men they were not profane Esaus but true sanctified persons as Dauid acknowledgeth concerning himself Preserue thou my soule for I am holy Psal 86.2 Vse This should teach vs the more to delight in the word it is the writing of holy men Secondly it should teach those that are in authority in the Church of God what kinde of men they should especially admit for ministers namely holy men Thirdly it teacheth people what kind of men they ought to make choise of for their ministers if they haue the choice committed vnto them They ought to make choice especially of holy men alwayes prouided that those holy men whom they make choice of be also men of knowledge and duly gifted Fourthly it teacheth vs Ministers aswell to endeuour to be holy in our conuersation as to be sound in our doctrine We ought aswell to be holy men as to be good teachers Be cleane ye that beare the vessels of the Lord Esay 52.11 As they were moued by the holy Ghost Whence note that Doctrine The bookes of canonicall Scripture were giuen by inspiration They came not by the will of man but by the motion of the Spirit For the proofe of this I referre the Reader to that in 2. Tim. 3.16 All scripture is giuen by the inspiration of God and to that in Mat. 10.28 It is not you that speake but the Spirit of your Father which speaketh in you If any shall here demand what is meant by the inspiration of God the answer is By the inspiration of God we are to vnderstand the worke of Gods Spirit whereby he did suggest and dictate whatsoeuer the Prophets Apostles deliuered for doctrine in their preaching and writing Quest But how proue you that the holy Ghost did prompt the Prophets and Apostles in preaching Answer Surely this may be proued out of Acts 2.4 They beganne to speake with other tongues as the Spirit gaue them vtterance Quest And how may it appeare that the Spirit did indite or dictate that which the Prophets and Apostles did write Answ This appeareth by that in Acts 15.28 It seemed good to the holy Ghost and to vs c. Obiection If anie shall obiect that in 1 Cor. 7.12 But to the rest speake I not the Lord Answ The answer is Paul indeed had no expresse place of the olde Testament to prooue that which he did deliuer in that particular and therefore he saith To the rest speake I not the Lord But yet in giuing his aduice he had the assistance of Gods Spirit as is manifest in 1. Corint 7.40 But she is happier in my iudgement I think also that I haue the Spirit of God Vse This serues to put difference betweene hereticall writings and Scripture Hereticall writings are by the suggestion of the diuell but Canonicall scriptures are by the inspiration of God Secondly betweene other diuine writings and Scripture for other diuine writings are not without the assistance of Gods holy Spirit but the Scripture was giuen by extraordinarie immediate reuelation Vse It must teach vs to beware of reproaching the holy Scriptures in casting reproaches vpon the word we cast reproches vpon the holy Ghost himselfe who is the Author thereof Secondly it must teach vs to reuerence the Scripture aboue all other bookes in the world This is the onelie booke giuen by immediate inspiration Herein we must especially delight to reade and meditate all the dayes of our liues Vse This may serue also for comfort for if the Scripture came by the inspiration of God then certainly there is some extraordinarie vertue and power in it nothing can thus immediatly flow from God but it must be of some extraordinarie vigour As they were moued Or as it is in the Greeke As they were carried Whence we are to note that Doctrine The holy Ghost did strongly reigne in the Prophets and Apostles It did not onely moue them but as it were carry them with an holy violence This is manifest out of Acts 4.20 We can not but speake the things which we haue seene and heard and out of Acts 21.14 where Paul was so violently moued to go vp to Hierusalem that all the perswasion of his friends nor the hazard of his life could not turne him from his purpose And out of 2. Corinth 13.8 We can do nothing against the truth but for the truth for so the Text is to be rendred according to the Originall And out of Acts 16.7 After they were come to Mysta they assayed to go into Bythinia but the Spirit suffered them not Whence it is manifest that the holy Ghost did strongly order the very iournies of the men of God causing them to alter their owne intentions oftentimes and to go another way at his appointment It was with the Prophets and Apostles in this respect as it was with Christ himselfe For as Christ himselfe was not moued but driuen of the Spirit into the wildernesse to be tempted of the diuell for so are the words in the original Lu. 4.1 Euen so it was with the Prophets Apostles they were acted or driuen by an holy violence of the Spirit The holy Ghost is compared to a winde Iohn 3.8 yea to a great rushing winde Acts 2.3 because as it bloweth where it lists so he bloweth or worketh mightily where he listeth No ship is more violently caried by the winds then the Prophets and Apostles were by the Spirit Obiection But then it might seeme that the Prophets and Apostles did nothing willingly but as it were compulsiuely Answ Not so for there is difference betweene compulsion and holy Violence These holy men were carried with an holy violence but they were not compelled the holy Spirit finding vnwillingnesse in these men of God he subdued that vnwillingnes and of vnwilling made them willing This must needes be granted for if they had done that which they did absolutely against their will and by meere compulsion they had lost their reward as appeareth in 1. Cor. 9.17 If I do this thing willingly I haue a reward c. Vse This may serue to cause vs to bewaile our coldnesse of zeale at these daies where is this holy violence of the spirit which should vrge vs to Christian duties How often do we resist good motions withstand them which shewes what a poore measure of the spirit we haue as yet attained O my beloued shal the Prophets and Apostles be carried by the Spirit and shall not we be led by him shall they be vrged by holy motions and shall not we so much as be perswaded by them The Lord that is able to bow the heauens bow our mindes to good and perswade vs to that which is well-pleasing in his sight FINIS
faithfull preaching of any part of canonicall Scripture but yet it is also true that most vsually the Spirit is conueyed by the preaching of the Gospell in which respect also the Gospell is called the ministration of the Spirit 2. Corinthians 3.8 Not onely because it is a spirituall doctrine but also because the Spirit of God is giuen by it Vse This condemnes the persecuters of the Gospell for they are enemies to that which is the means of the greatest good vnto Gods Church For take away the Gospell and how shall we euer come to be partakers of the diuine nature Vse Secondly this should teach vs to be thankfull for the Gospell considering vnto what an excellent purpose it is giuen viz. that by it we might be made partakers of the diuine nature Thirdly if euer we meane to be partaker of the diuine nature we must diligently heare Christs Gospell and carefully meditate therein day night We must make high account of the promises for by them we come to be partakers of the diuine nature The corruptions in the world By corruptions we are to vnderstand the corrupt dealings in the world the which corrupt dealings are fitly termed corruptions or putrifactions because they come from the putrifaction of the flesh and that for want of the salt of grace And the doctrine hence to be obserued is Doctrine That in the world there be great corruptions There be and haue bene corruptions in all sorts of men from time to time in Magistrates as Psalme 94.20 Shall the throne of iniquitie haue fellowship with thee which frameth mischiefe by a Law In Ministers as Phil. 1.21 All seeke their owne things and not that which is Iesus Christs In tradesmen as Hosea 12.7 He is a merchant the ballances of deceit are in his hand he loueth to oppresse In congregations and meetings as Psalme 58.1 Do yee indeed speake righteousnesse O congregation Do yee iudge vprightly O yee sonnes of men yea in heart you worke wickednesse and weigh the violence of your hands in the earth Yea in all men as Genesis 6.11 The earth also was corrupt before God and the earth was filled with violence And as there be corruptions in all sorts of men so likewise in all things there is much corrupt dealing Do we not see grosse sinnes to passe vnpunished Do we not see things too much to be ruled by bribes or fauour Do we not see the liuings of Ministers to be impropriated and giuen to them which feed not the flocke Do we not see Church-stockes which are pretended to be for the poore to be vsed especially at the humours and for the easing of the rich Do we not see many things passe for currant which are vnsound vnder colour of custome Is not custome at these daies though neuer so corrupt pleaded against law It were infinite to insist on all particulars for infinite are the corruptions of these times Vse But the vses which we may make of this point are these first it should teach vs to beare with such Ministers as are earnest against the corruptions of the time If euer there was need that ministers should crie shame against the abhominations of the times surely much more now for neuer was the world more full of corruption as I suppose Secondly it should teach vs to be the more vigilant ouer our selues lest we be corrupted It must be our care to keepe our selues vnspotted of the world Iames 1. the last verse If it were an infectious time how prouident would men and women be to auoid the infection Shall we be so carefull for our bodies and shall we not be much more circumspect for our soules Yes by all meanes Thirdly this may teach vs to iustifie God in all his visitations and iudgements If God bring vpon vs famine sword pestilence or the like the cause if we consider it well is most iust for the world is full of corruption and full of sinne If God drowne the world there is sufficient cause why he should do so for all flesh had corrupted their wayes Fourthly this should make vs willing to die and to leaue this world because it is so full of corruption We must not desire death in respect of afflictiōs but we may desire it in respect of sinne euen as Elias when he saw idolatrie publiquely erected in the dayes of Iesabel he desired God to take away his life 1. Kings 19.4 Through lust By lust here we are to vnderstand originall sinne so that the point to be obserued is that Doctrine Originall sinne is the cause of all these innumerable corruptions which are in the world This is manifest out of Iames 1.14 But euery man is tempted when he is drawne away of his owne lust and is enticed then when lust hath conceiued it bringeth forth sinne c. The same Apostle saith to the same effect in Iam. 4.1 From whence come warres and fightings amongst you come they not from hence euen of your lusts which fight in your members Our Sauiour likewise implies he same in Matth. 15.18.19 For out of the heart proceed euill thoughts that is from the heart polluted with originall sinne Thus Dauid when he had committed adulterie and murther acknowledged that in sinne his mother had conceiued him Psalme 51. as implying thereby that originall sinne was the cause of the other sinnes Thus likewise Paul in Roman 7. acknowledgeth that he was led captiue into sinne by the law of sinne which was in his members And for this cause those fifteene actuall sins spoken of in Galat. 5.19.20 are called fruits of the flesh All these places do sufficiently proue that all corruptions are or do flow from originall sinne Obiection Yea but swearing in common talke it cometh of the euill one Math. 5 37. and sinne is called the lusts of the diuell Iohn 8.44 therefore it seemeth that sinne comes from the diuell and not of our owne lusts I answer Sin comes from both but especially and immediatly from our naturall corruption for were it not for this Satan could do nothing at all vnto vs. Vse Let the due consideration of this point teach vs not to impute our sinnes vnto others but especially to our selues Secondly let vs labour to mortifie the flesh by the Spirit and so we shall weaken all sinne Let vs drie vp the fountaine and the streames must needs ceasse Hauing escaped Whence obserue we that Doctrine the corruptions of the world may be shunned and escaped Here the holy Ghost maketh mention of such as haue escaped them And in like manner we reade of seuen thousand which had not bowed the knee vnto Baal in the corrupt times of Iesabel The like may be said of the three Children Daniel 3. and of Ioseph of Arimathea Luke 23.57 of Noah in the old world Genesis 7.1 of Lot in Sodome 2. Peter 2.8 of the Angell or Minister of the church of Pergamus Reuel 2.13 who though all of them liued in
the soules to thy selfe Secondly it may serue also iustly to reproue many which thinke the worse of their Ministers euen for their carefulnesse diligence How many Ministers be there at these daies that fare the worse for their painfulnes if they would be more negligent they should be better esteemed Oh vaine people consider if a Minister be diligent and industrious in his place he doth no more then God doth require of him as a duty Shall God require it as a duty and shall man dare to say It is more then needs Thirdly let people animate and encourage their Minister to this carefulnesse let them be carefull to heare as he must be carefull to preach yea let them minister vnto him in all good things An excellent worke ought to haue an excellent reward People must not be like vnto Pharaoes taskers which exact a great number of brickes but thinke much to allow straw but they must remember that the labourer is worthy of his hire as our blessed Sauiour speaketh Wherefore This hath relation to that which goeth before in the former verse And it is as though the Apostle had said Forasmuch as by grace an entrance is made into the euerlasting Kingdome of Christ and this grace is wrought ordinarily by the meanes of the word wherefore I will not be negligent c. Whence we are to note that Doctrine It ought to be an especiall motiue vnto a Minister to be carefull and diligent in his calling because he may be a meanes by his diligence to bring soules into Christs kingdome It is the very argument which Paul vseth to excite Timothie to be diligent to preach the word in season and out of season because in so doing he shall both saue him selfe and them that heare him 1. Tim. 4.16 And if any shall demand What good a Minister shall reape if he be vsed by the Spirit of God as an instrument in adding soules to Christs Kingdome I answer in the words of the holy Ghost Dan. 12.3 They that turne many to righteousnesse shall shine as the starres for euer and euer Vse Therefore the motiue should be very forcible with vs Ministers to make vs diligent in preaching and writing because hereby many soules may be entred into the euerlasting kingdome of our Lord and Sauiour Iesus Christ It is a good seruice by naturall generation to increase the world but it is a farre better seruice to be a meanes to increase the kingdome of Christ To put you in remembrance of these things Whence obserue we Doctrine That it is the office of the Minister to put people in remembrance of those things which pertaine to the kingdome of God For this cause Gods Ministers are termed Gods remembrancers for so I take it the Hebrue word is best rendred Esay 62.6 And so the Apostle doth directly enioyne Titus in the third of that epistle the first verse that he should put the Church of the Cretians in minde or as it is in the Greeke text that he should remember them to be subiect to Principalities and Powers intimating thereby that it is the Ministers duty to be a remembrancer Vse Which plainely sheweth what a short memory we haue in the best things in that we need a remembrancers helpe We can easily remember wrongs done vnto vs or we can remember with facilitie what belongs to our worldly gaine Commonly we neede no remembrancer in these matters But if it come to matters concerning Gods kingdome herein we are dull and cannot remember any thing vnlesse we be oftentimes put in minde of the same For this we ought to be humbled Though ye know them Obserue we here from the example of the dispersed Church of God vnto whom Peter writeth that Doctrine It is the part and duty of euery true Christian to be well acquainted with the Scriptures or word of God Hence it is that Christ saith Search the Scriptures Iohn 5.39 Hence it is also that Paul saith Let the word of Christ dwell in you richly Colos 3.16 Thus it was the commendation of Timothy that he knew the Scriptures of a childe 2. Timothy 3.15 And of Apollos that he was mighty in the Scriptures Acts 18 24. Reason And indeed ignorance of the Scriptures is carefully to be auoided first because it is the meanes of falling into many grosse and dangerous errours according to that in Math. 22.29 You do erre not knowing the Scriptures Secondly because to be ignorant now in these dayes of knowledge it is the marke of a reprobate or cast-away according to that in 2. Cor. 4.3 If our Gospel be now hid it is hid to them which are lost Vse Which doctrine serueth iustly to condemne the practise of the Pope which debarreth the people from the reading of the Scriptures God would haue people to know the Scriptures and the Pope would haue the people ignorant of the Scriptures O man of sinne how great is thy presumption which darest forbid that which God hath commanded Secondly it may iustly condemne the ignorance of these times wherein we liue for howbeit we haue plenty of preaching yet how many thousands be there which liue ignorant not knowing the Scriptures Thirdly let it serue to stirre vp euery one of vs to be more studious in the word of God Let vs abandon all vaine and wicked bookes out of our houses and let vs get euery one a Bible and let vs reade therein day and night And be established Whence obserue that Doctrine It is not sufficient to know the truth but we ought to be established in it Hereupon it is said Coloss 2.6 As ye haue therefore receiued Christ Iesus the Lord so walke in him rooted and built vp and established in the faith c. To this purpose also serueth that in Ephesians 4.14 That we hence forth be no more children tossed to and fro and carried about with euety winde of doctrine by the sleight of men and cunning craftinesse wherby they lie in wait to deceiue A Christian must not halt betweene two opinions as Israel did 1. Kin. 18.21 neither must he be luke warme as the Laodiceans Reuel 3.16 but he must be stedfast vnmoueable c. 1. Cor. 15.58 Vse Which may serue iustly to reprooue many in our daies who howsoeuer they yeelde a kinde of generall consent to the truth yet they are not setled nor established in it insomuch that if they shall be set vpon by any cunning deceiuer they are quickely carried away How many be there at these daies that are as indifferent for Popery as for the trueth O my brethren what a shame is this that after so much meanes ye should still remaine vnestablished Secondly let this serue to excite euery one of vs to be more throughly setled in the truth and that we may be so let vs take these directions 1. Let vs labour to be able to yeeld a reason of our faith and to know the grounds of that
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
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
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