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
we must ioyne to our vertue Surely it is not meant of worldly wisedome much lesse of sinfull craft and subtlety neither is it meant of a bare litterall knowledg in the braine But it is meant of an holy experimentall knowledge wrought in the hearts of the elect by the holy Ghost and that by the meanes of Gods word By which experimentall knowledge we come first to know our selues to wit our cursed estate by nature He that knoweth not himselfe to be in a damnable state naturally to be vnder the wrath of God and guilty of Adams sinne he that is not conuicted of the necessity of repentance and of the new birth he knoweth nothing yet as he ought to know Secondly by this experimentall knowledg we come to know God and Christ God to be our Father Christ to be our Redeemer the holy Ghost to be our sanctifier and comforter Thirdly by this experimentall knowledge learned from Gods word we come to know Gods will to wit what to auoide and what to follow what to beleeue and what to reiect how God will be worshipped and the like Lastly by this experimentall knowledge we come more and more to know the wiles of Satan the deceits of our owne hearts the wayes of Gods prouidence the wayes of Gods workes and the like But some may say By what meanes may we attaine this precious grace of sauing knowledge To such I answer If thou desire to attaine this grace then first labour for humilitie be a foole in thine owne opinion for the Lord teacheth the humble his way Psal 25. Secondly search the Scriptures for they are able to make thee wise to saluation 2 Tim. 3.15 Thirdly if thou lack wisedome aske it of God Iam. 1 Temperance It is the moderation of lust and appetite in the vse of the gifts and creatures of God As first in the vse of meats drinks a temperate person will not wast and ruine his estate in frequent and riotous feasting neither doth he desire to fare deliciously euery day Yea if he liue in such a place where there is great fare and plenty of wine hee hath learned to moderate himselfe concerning measure partaking only so farre of Gods creatures as thereby he is made more fit to glorifie God There is great want of this branch of temperance at this day as appeares by the riotous feasting by the drunkennesse and gluttony of the time Now the remedies against this intemperance are first to remember that in Luke 21.34 Take heede lest at any time your hearts be ouercharged with surfetting and drunkennesse c. Secondly to remember the examples of the Saints as of the three children in Dan. 1.8 who could not be tempted with the kings diet Thirdly let vs consider that drunkards and gluttons shall haue their part in the lake which burneth with fire and brimstone Gal. 5.21 And let this moue vs to the practise of temperance Secondly temperance is seene in the moderation of apparell A temperate person will apparell himselfe according to his sexe according to his place according to the most modest fashion of his countrey according to his ability and the like There is also great want of this branch of temperance men are turned women and women are turned men at these dayes euery fashion is in vse but that which is most modest and how vnreasonably do men and women flaunt it out farre aboue their degree and place What difference is there in apparell betweene a Gentlewoman and a Lady betweene a Lady and a Countesse betweene a Gentleman and a Knight and a Knight and a Lord betweene a Cittizen and a Courtier No man knoweth his place and degree But let all intemperate persons in this kinde remember that in Zeph. 1.8 It shall come to passe in the day of the Lords Sacrifice that I will punish the Princes the kings children all such as are cloathed in strange apparell Now if God could not endure pride of apparell in Princes how shal he endure it in persons of meane rank Patience It is the due moderation of anger and it is seene especially in the quiet and peaceable enduring of afflictions There is a double patience one towards God the other towards men both of these we must labour to adde vnto our knowedge Patience towards God is nothing else but an humble meeke and quiet submitting our selues to Gods correction in what kinde soeuer he shall thinke fit to chastise vs. And this kind of Patience is enioyned in Pro. 3.11 My sonne despise not the chastening of the Lord neither be weary of his correction The arguments which should moue vs to this kinde of patience are these Gods greatnesse he is able to do what he will and therefore it is but folly to carry our selues frowardly towards him we cannot resist him Secondly we must remember how they haue spe◠〈◊〉 haue beene froward towards God Did not God fearefully destroy Israel for their murmuring 1 Cor. 10.10 Yea who euer hardened his heart against the Lord and prospered Iob. 9.4 Thirdly we must consider how iustly we do deserue any scourge which God inflicts vpon vs and our iust desert should make vs patient Mica 7.9 Fourthly we must remember that God correcteth vs for our profit as namely to make vs partakers of his holinesse and the like Heb. 12.10 And shall we not be patient to suffer for our owne good Fiftly consider we the examples of the Saints how patiently did they endure their trials Iam. 5.10 Sixtly we haue had the fathers of our flesh which corrected vs and we gaue them reuerence shall we not much rather be in subiection vnto the father of Spirits and liue Heb. 12.9 Obiection But some it may be will say my afflictions are greater then I can beare therfore how is it possible that I should be patient Answ Surely thou deceiuest thy selfe God will not lay vpon his children more then they can beare but will giue them the issue with the temptation 1. Corinthians 10.13 It may be thou art not willing to beare or thou art wearie of thy burthen and therefore pleadest inabilitie Obiection Yea but Iob cursed his birth-day by reason of afflictions therefore is it any strange thing if such a weakeling as I am impatient Answ We must not embolden our selues in sinne by the frailties of the Saints but consider againe with thy selfe Iobs â—…ictions were greater then thine his griefe was heauier then the sand Iob. 6.3 Vse The vse of this point may be first for our triall and examination try we our selues whether we be truely patient vnder Gods chastising hand or no and the signes of patience are these First if we do not murmure neither in heart nor tongue This was an argument of Dauids patience Psal 39.9 I was dumbe and opened not my mouth because thou didst it Secondly if we submit to the will of God in our very extremitie as Christ did Math. 26.39 Neuerthelesse not as I will but
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
was such maiestie in his workes especially in his myracles as that it did amaze and astonish the spectators according to that in Luke 8.56 And the parents were astonished It is meant of Iairus and his wife that they were amazed when they saw their daughter raysed from death to life Thirdly there was such Maiestie in his gesture and countenance as that when he spake vnto the multitude which came with swords and staues to take him and said vnto them Whom seeke ye I am he they fell backward Iohn 18.6 Fourthly in his transfiguration there was that Maiestie in his countenance as that his face did shine as the Sunne Math 17.2 Question If any shall demand whence this Maiestie in Christ came Answ I answere It flowed from the diuine nature which was in him For euen as the soule within is the cause of beauty and grace in the countenance in men euen so the diuine nature was the cause of Maiestie in Christ Vse Let this teach vs to admire Christ for if he was maiesticall in his humbled estate how great is his Maiesty now in his exalted estate Yea let it teach vs to long for the appearing of Christ and to desire to be with Christ that we may behold his glory which the Father hath giuen him Iohn 17.24 And secondly let it arme vs against the scandall of the crosse For what though Christ for our wretched sinnes was humbled or rather humbled himselfe to the base death of the crosse yet there was that Maiestie in him which was more of value to credit him then there was indignitie in the crosse to debase him We were eye-witnesses Or as it is in the originall We were made beholders of his Maiestie Hence obserue that as there was Maiestie in Christ Doctrine so it was in some measure visible the beames of Christs splendor were not alwaies obscured by the veile of his flesh but they did sometime shine forth and appeare For the proofe of this point I referre you to that in Iohn 1.14 And the word was made flesh and dwelt amongst vs and we beheld his glory the glory as of the only begotten of the Father full of grace and truth And that in 1. Iohn 1.2 The life was manifested and we haue seene it And vnto these may be added that in 1. Tim. 3.16 God was manifest in the flesh Quest But vnto whom was Christs Maiestie thus manifest or visible Answ Surely not to all for He was in the world and the world was made by him and the world knew him not Iohn 1.10 Yea some were so blinde as that they were ready to say What is thy beloued more then another beloued Cant. 5.9 And Herod when he saw Christ he despised him or set him at nought Luke 23.11 Yea the Princes of this world knew him not 1. Cor. 2. But the Maiestie of Christ it was especially manifest vnto such as were effectually inlightened according to that in Iohn 10.14 I am the good shepheard and know my sheepe and am knowne of mine Note I doe not deny but that this Maiestie of Christ was visible also to the diuels I know thee who thou art Mark 1.24 and also vnto wicked men so farre as to amaze them with a suddaine glimpse as it is said of the prophane multitude Marke 1.26 That they were all amazed in so much that they questioned among themselues saying What thing is this what new doctrine is this for with authoritie commandeth he euen the vncleane spirits and they doe obey him But it was effectually visible to none but to Gods elect Vse The vse of this point may be to conuince the world of palpable blindnesse in that they could not behold the Sunne when it shined Christ was the Sunne of righteousnes and his glory was visible and how many were there notwithstanding that knew not his presence Secondly it must serue to confirme our Faith concerning Christs diuine nature that truth which we beleeue concerning the godhead of the Lord Iesus it was visible and apparent in the times wherein he liued yea it was visible in some measure to his very enemies and much more to the Church of God Thirdly it must teach vs to desire that our eyes may be annointed with eie-salue that we may still behold the Maiestie of Christ in his word in his workes The Maiesty of Christ is still visible especially to the eye of Faith as Peter and they that were with him in the mount beheld Christs glory with corporall eyes so euery beleeuer may at these daies see Iesus crowned with glorie and honour by the eye of Faith Heb 2.9 Fourthly this argues that the Maiestie of Christ is much more visible now especially in heauen For if the Sunne shine bright at some times in a cloudy day how much more when these cloudes are despelled Eye-witnesses Whence we may note that Doctrine The Apostles had thorough knowledge of the truth of those things which they did write and preach They were eye-witnesses and eare-witnesses This is that which Iohn saith in his first Epistle and first Chapter and third verse That which we haue seene and heard declare we vnto you And in the first verse of the same Chapter That which was from the beginning which we haue heard which we haue seene with our eyes which we haue looked vpon and our hands haue handled of the word of life declare we vnto you Hence it is that Luke tearmeth the Apostles eye-witnesses also in his first Chapter and second verse Obiection If any shall obiect that to be an eye-witnesse or an eare-witnesse is not sufficient to proue the certainty of a thing because the senses may be deluded Saul thought he saw Samuel risen from the dead and that hee heard him speaking to him when he was meerely deluded Answer Truth it is that the senses indeede may be deluded but it was not so with the Apostles for they did not only see with their eyes and heare with their eares but they had withall the testimony of Gods spirit to assure them that their senses were not deceiued and they had the gift of Faith whereby they had power to see more deeply into things then that they could be deceiued Vse Let this therefore teach vs to be assured of the truth of the Gospell it is deliuered not by heare-say but by them which were both eye-witnesses and eare-witnesses of the same The Gospell is no deuised fable but a known demonstratiue manifest truth Vse Let this also teach vs that are Ministers of Gods word to be well assured of the truth of that which we deliuer for doctrine to the Church of God For though we cannot say with the Apostles that we were eye-witnesses or eare-witnesses of the Gospell it selfe yet let vs alwaies be able to say we are assured that that which we doe teach it is firmly and truely grounded vpon the canonicall Scriptures yea it is to be
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