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
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
that they shut vp the kingdome of heauen against men They are cruell Surgeons they make the wound but they apply no plaister how can they thinke euer to procure the health of Gods people Secondly this should teach Gods Church and euerie congregation to labour to be prepared to receiue the doctrine of the Gospell They must be humbled that they may be raised they must be cast downe vnder the burden of sinne that they may be lifted vp by the comforts of Christ The very reason why many Ministers so beate vpon the Law is because people are not yet prepared to receiue the glad tidings of the Gospel The power By power here we are not to vnderstand the authoritie of Christ the Originall will not so properly beare that sence but rather his omnipotencie whereby he is able to do great things And the point hence is that Doctrine Christ is strong and mightie able to do whatsoeuer he will in heauen and in earth Hence it is that he is termed a Prophet mighty in deed and word before God and all the people Luke 24.19 Hence it is that he is termed the Mighty God Esay 9.6 Hence it is that he is called the Strong Redeemer Iere. 50.34 Yea let all his miracles testifie of his power his turning water into wine his feeding of many thousands with small prouision his healing of all manner of plagues with his word his casting out diuels his walking vpon the water his stilling of the windes and seas his raising of the dead his fasting forty dayes and forty nights with many more which are extant in the writings of the Euangelists Yea such was and is the power of Iesus that he did not onely worke miracles in his owne person but also he gaue power vnto others namely to the Apostles to work miracles in his name For when he sent them forth he said vnto them Heale the sicke cleanse the leapers raise the dead cast out diuels Matth. 10.8 Yea the Apostles professed that they wrought miracles by no other power but by the power of Iesus His name saith Peter through faith in his name hath made this man strong Acts 3.16 and I command thee saith Paul in the name of Iesus Christ to come out of her speaking to the spirit of diuination which possessed a certaine maid Acts 16.16 Now how great must needes his power be which deriueth a power vnto others euen to worke very myracles Obiection Now if any shall obiect against the power of Christ that Antichrist hath and doth exceedingly preuaile against him in all ages as it is said of Antiochus Dan. 11.36 that he did according to his will and exalted and magnified himselfe aboue euery God and of the Pope 2. Thess 2.4 that he opposeth and exalteth himselfe aboue all that is called God I answere Although Christ may suffer Antichrist for a time yet he will certainly consume him at the time appointed with the Spirit of his mouth and will destroy him with the brightnes of his comming 2. Thess 2.8 Vse This may serue to discouer the falshood of that speech of the high Priests and of the Scribes He saued others himselfe he cannot saue Marke 15.31 Christ had sufficient power to haue rescued himselfe out of the hands of his enemies but he would not it was not the strength of nayles but the power of loue to the Church which fastened Christ to the crosse had it not beene for our redemption no humane power could possibly eitheir haue seised vpon or retained Christ Secondly this may make for the terror of all Christs enemies Christ is able to the vtmost to requite them for all their spite both against himselfe and against his Church He hath power in his hand our redeemer is strong the Lord of Hosts is his name he shall throughly pleade their cause and disquiet the inhabitants of Babylon Ier. 50.34 Yea he shall drinke of the brooke in the way that is shall be diligent in pursuing of his enemies therefore he shall lift vp the head Psal 110.7 Thirdly this may minister comfort to the Church in times of daunger Behold our redeemer in whom we trust he is able to deliuer vs out of all danger for he is powerfull wherefore let vs neuer be vtterly deiected or despaire of helpe but let vs looke vp to the omnipotency of Christ in all distresses And comming This is meant of the first comming of Christ to wit his comming in the flesh as the phrase comming is also taken in 1 Tim. 1.15 Doctrine Iesus Christ came into the world that is was incarnate or came in the flesh Now concerning Christs comming in the flesh diuers things are very remarkeable and eminent First that he came of his owne accord and not by constraint he tooke our nature vpon him it was not put vpon him Heb. 2.16 It was no forced marriage but a sought match Secondly that he came in two respects different from all others for he came by an extraordinary conception to wit being conceiued by the holy Ghost Mat. 1.20 and by an extraordinary birth being borne of a pure virgin Isay 7.14 Thirdly that he came in great humilitie and debasement for the first place that he came into was a stable as being borne in it and the first cradle that he was laide in was a manger or a cratch Luke 2.7 Fourthly that he came into great trouble and vexation for no sooner was he borne but all Hierusalem was in an vproare and Herod sought his life Matthew 2.3.13 Vse Let this comming of Christ and this manner of his comming teach vs to admire the mysterie of his incarnation wherein two natures were married together to wit his diuinitie and his humanitie in the vnitie of person without confounding either nature so that he remained still very God and very man yet but one person Secondly let it teach vs to admire Christs loue in that he was content to come from heauen from the Throne of his glory thus for to be abased for vs. We may admire this but we can neuer be sufficiently thankfull for it Thirdly let it teach vs to be ready to vndergoe any debasement or suffering for Christ considering what he hath vndergone for vs. If we come to losse and disgrace yea to death it selfe for Christ we must remember what he endured first for vs and that should make vs content and patient Of his Maiestie By Maiestie we are to vnderstand here the appearing of Christs diuinitie which did now and then shine forth especially by glimpses in his speeches actions countenance and transfiguration and the like The point hence to be noted is this to wit that Doctrine There was Maiestie in Christ euen whilst he liued vpon the earth There was such maiestie in his words as that the auditors did not onely admire the gracious words which proceeded out of his mouth Luke 4.22 but also were enforced to acknowledge that neuer man spake like him Iohn 7.46 Secondly there
wished also that we Ministers should be men of experience and that we should in some measure speake the word of God experimentally and not by bare relation only He receiued from God the Father honour and glory In this seuenteenth verse and in the next verse following the Apostle declareth that he was an eare-witnesse of Christ his Maiestie and greatnesse as hauing beene with him in the holy mountaine when he receiued honour and glory from God the Father c. Three points are here to be obserued First the honor that was done to Christ He receiued honor Secondly the meanes of that honour it was by a voice from heauen Thirdly the witnesses of it And this voice which came from heauen we heard that is I Peter and Iames and Iohn He receiued from God the Father Doth not this derogate from the glory of Christ being very God in that it is said that he receiued honour and glory from God the Father For what necessitie had he to receiue honor and glory from another which was very God himselfe Doctrine The truth is Christ as God receiued nothing from God the Father but his subsistence or personalitie but as he was man so he receiued all things from the Father And this he confessed himselfe in diuers places as in Mat. 11.27 All things are deliuered to me of my Father and in Math. 28.18 All power is giuen vnto me in heauen and in earth As the Father hath life in himselfe so he hath giuen to the Sonne to haue life in himselfe Iohn 5.36 Yea whatsoeuer Christ had he had it from the Father as he was man He had his humane nature from him A bodie hast thou made me Hebr. 10.5 He had his preseruation from him I was cast vpon thee from the wombe thou hast bene my God from my mothers bellie Psal 22.10 He had his power to worke miracles from him If I cast out diuels with the Spirit of God Math. 12 28. From him he had his great authoritie The Father iudgeth no man he hath committed all iudgement to the Sonne Iohn 5.22 Yea from him he had his Kingdome or glorification I bequeathe vnto you a kingdome as my Father hath bequeathed vnto me Luke 22 29. From him he had his honour and glorie as in this Text. Vse 1. Let this teach vs to admire Christs humilitie and to blesse him for his singular loue to mankinde who willing for our good was content to put himselfe into such an estate as wherein he was rather to receiue then to giue to pray to entreate to be beholden and the like This was Christs portion in his humbled estate rather then to command The time was when Christ thought it no robberie to be equall with God Phil. 2. but now he must be inferiour in respect of suffering death to the Angels Heb. 2.9 The time was when our Sauiour said It is a more blessed thing to giue then to receiue Acts 20 35. but now he must be content himselfe to receiue though it were neuer so contrary to his owne royal disposition O the admirable loue of a Sauiour Vse 2. Let it teach vs in like manner to be content and patient if for Christ we shall at any time be brought to a meane estate Thou hast in former times beene able to relieue others and art now come to stand in need of reliefe thy selfe thou hast in former times made others beholden to thee for thy gifts but now for Christ thou art become a receiuer Be not amazed at this change but rather remember that Christ himselfe who before was able to giue honour and glorie is here said to receiue it he that before was a giuer must now be a receiuer He receiued honour Hence we may see the truth of that in 1. Sam. 2.30 Doctrine Them that honour me I will honour Christ did greatly honour the Father and the Father gaue both honour and glory vnto Christ as appeareth in this Text. The like may be said of the holy Prophets and Apostles They sought not themselues but Gods glorie and the Lord hath made them famous to the end of the world The like may be said of the good Kings of Iuda they sought Gods glorie and God hath made them glorious by their histories in the Bible The like may be said of Abraham Isaac and Iacob and innumerable other Saints they glorified God and God hath made their memoriall blessed Reason Now what is the reason that God will giue honour and glory vnto such as seeke to glorifie him Surely first because he hath promised to honour such and his promise cannot faile Secondly to shew that it is no vaine practise for any to seeke to glorifie God Thirdly it is to encourage all men to affect Gods glorie Vse This shewes that it is in vaine for ill disposed persons to goe about to defame Gods children God will cast honour vpon his seruants in despite of Satan himselfe Secondly let vs learne here what is the direct way to honour and reputation and that is to set our selues sincerely to seeke Gods glorie Let vs honour God and let him alone to honour vs. Thirdly let vs hence be moued to be thankefull to God first for that he gaue such honour and glorie to Christ our head and secondly for that he offereth also to honour vs the members if according to the example of our head we shall sincerely affect his glorie Fourthly let this teach vs not to feare the reproaches of the wicked or their slanders God is able to put more honour vpon vs if we seeke his glorie then all the world is able to put disgrace Honour and glorie This is meant of that honour and glorie which Christ receiued at his transfiguration as appeareth by the words immediatly following in the Text. He receiued from God the Father honour and glorie when the voice came from the excellent glorie Now if any shal demand what honor or glory Christ receiued at his transfiguration I answer He receiued great honour at that time first because God the father spake by an audible voice from heauen and acknowledged him to be his beloued Sonne Matth. 17.5 Secondly because the Church was commanded to heare him Marke 9.7 Thirdly because God sent two men Moses and Elias from the dead and that in their glorie to speake with him of his deceasse which he should accomplish at Hierusalem Luke 9.31 All these things were matter of great honour Secondly Christ receiued glorie as well as honour at his transfiguration For first the fashion of his countenance was changed Lu. 9.29 Yea his face did shine as the Sunne Math. 17.2 which was matter of great glorie Againe his raiment was white and glistering Luke 9.29 White as the snow so as no Fuller could white them Marke 9.3 Yea white as the light Matth. 17.2 Thirdly a bright cloud ouershadowed Christ and Moses and Elias whilest they talked together as a rich Canope Math. 17.5 which did adde to
but a little light at the first yet it brings great ioy both to man and beast so effectuall illumination though it be weake as the first yet being in truth it bringeth ioy to the Angels for the very Angels reioyce of the conuersion of a sinner Luke 15. It bringeth ioy to the friends of a conuert for what true friend is there but he reioyceth to see his friend conuerted It bringeth ioy to God himselfe for the father of the prodigall reioyceth to see the returne of his prodigall and gracelesse sonne It bringeth ioy to the Church of God for what true member is there but he reioyceth to see the body of Christ to be more and more perfected Lastly it bringeth comfort or at the least matter of comfort to the party himselfe which is enlightened Doth not a man reioyce to see the light shine in at the window after a darke and dismall night how much more hath he cause to reioyce in that he himselfe who was darknesse is now made light in the Lord Thirdly as the dawning though it be but a small light at the first yet it groweth greater and greater vntill the perfect day So it is with true illumination It is a growing light Prou. 4.18 But the path of the iust is as a shining light which shineth more and more till the perfect day Fourthly as the dawning is procured by the light of the Sunne euen so true illumination floweth from Christ as from the Sunne of Righteousnesse The day-spring which visiteth vs is from on high that is from Christ Lu. 1.78 And God which caused light to shine out of darkenesse hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Christ 2. Cor. 4.6 Thus we see in some measure the reasons why true illumination is compared to the dawning Againe we are to note further that as it is here compared to the dawning so it is likewise to the morning Starre and that for these reasons first because as the morning Starre is a beautifull creature so is grace much more glorious Secondly as the morning Starre is the fore-runner of the Sunne or of a greater light then it selfe so grace is the fore-runner of glory Thirdly as the morning Starre vanisheth when the Sunne appeareth so faith which is one of the first graces it vanisheth away when Christ shall appeare and when we shall receiue that which we beleeued or hoped for Quest May not the reprobate haue this dawning and day starre arise in their hearts Answer No verily For though they haue some kinde of enlightening yet they cannot attaine effectuall illumination their enlightning is as the light of some vapour or exhalation streaming in the aire which sometimes causeth men to thinke that it is breake of the day when it is not or it is like vnto a blazing starre which seemeth to be a starre when it is nothing lesse And there is a manifest difference betwixt the light of the elect and the light of the reprobate 1. Because the light of the elect is an effectuall light the light of the reprobate vneffectuall 1. Thessalonians 2.13 2. Because the light of the elect is a growing light the light of the reprobate not so 2. Tim. 3.13 3. Because the light of the elect is a transforming light making them better but the light of the reprobate neither transformeth nor maketh better Romans 1.32 verse Vntill the day dawne Whence obserue Doctrine How long we ought to giue heed to the word of God to wit vntill we receiue benefit by the same yea vntill we be effectually enlightned thereby vntill the day dawne in our hearts and the day Starre of Christs spirit arise in vs. And it is necessary that we should continue in diligence in this kinde vnto this time I meane vntill we receiue profit for otherwise our labour would proue to be in vaine If a man knocke at a doore vnlesse he haue patience to stay vntill some come to the doore to giue him an answer his knocking is in vaine Or if a Scholler come to this or that Schoole if he be not content to remayne in the Schoole vntill such time as he may be taught and perfected his coming to the Schoole is in vaine euen so if any shall come for a time to heare Gods word and will not be content to waite vntill it shall please God to worke effectually vpon them their coming is meerely vaine Obiection But some possibly will say I haue beene an hearer of the word these many yeares and yet I cannot see that euer I receiued any benefit by my hearing to what end should I heare any longer Answ Yes there is reason thou shouldest be constant in hearing for thou knowest not at what houre thou shalt be called into the Vine-yard whether at the ninth houre or at the eleuenth Obiection If any shall obiect further and say Are we bound therefore onely to heare Gods word vntill we be effectually wrought vpon and may we then lawfully cast it off Not so but the Spirit of God laboureth especially to strengthen vs to hold out till we be effectually wrought vpon because we are in the greatest danger to cast off the word in our carnall estate when we finde no relish in it For a Christian that is effectually wrought vpon indeede we need not almost bid him giue diligence to the word for he hungereth and thirsteth after it as after his appointed food The like place we haue 1. Timothie 4.11 Till I come giue attendance to reading c. it is not meant he should cast it off then Obiection But suppose a man heare the word all his lifetime or at the least a great part of his life and still the day dawne not in his heart Is he bound still to attend Answ Yes verily he is bound to reade in the word of God all the dayes of his life that he may learne to feare the Lord Deut. 17.19 Vse This serues iustly to reproue the peeuishnesse of many which if they receiue not benefit by the word at the first or second or third hearing they will presently cast off all and heare no longer These are like vnto him in 2. Kings 6.33 which cried This euill is of the Lord what should I waite for the Lord any longer O wicked persons how long hath the Lord waited your leisure how long hath he expected your repentance and you repented not And are you not content to stay his leisure for mercy and for your owne good Of priuate interpretation By priuate interpretation we are to vnderstand such interpretation as any by their naturall wit or naturall gifts shall giue vpon the Scriptures without the helpe of the Spirit of God The point hence to be noted is that Doctrine None is able to interpret Scriptures by their owne naturall vnderstanding or naturall helpes without the Spirit of God For the proofe of this