tooke Gen. 32.40 The drought consumed him by day and the frost by night and the sleepe departed from his eyes Thus the good woman spoken of in Prou. 31. was a true Christian and behold she seeketh wooll and flaxe and worketh willingly with her hands yea she riseth whilst it is night and eateth not the bread of idlenesse Pro. 31.13.15.27 Thus Paul was a Christian Minister and he laboured more aboundantly then they all 1. Cor. 15.10 A Christian hath a double calling to follow First his generall calling as he is a Christian Secondly his particular calling as he followeth this or that trade of life and this double calling will not suffer him to be idle he may haply want worke in his particular calling at some times but he can neuer want worke in his generall calling he shall haue enough to do to worke out his saluation though he worke day and night therefore a true Christian cannot be an idle person Obiection But some possibly may obiect that in 2. Thes 3.11 I heare saith Paul that there be some which walke disorderly amongst you and worke not at all Answer Such indeede were amongst the Thessalonians but they were not of them Or secondly we deny not but a true childe of God may for a time be ouertaken with idlenesse as he may be ouertaken with other sinnes but idlenesse doth not raigne in him Vse This serues to discouer many to be no true Christians as first many of our gentry which follow no calling but spend their precious time idly and scandalously Secondly our common beggers which cast off all labour and liue by begging Thirdly vsurers which cast off their lawfull callings and liue by vsury Fourthly stage-players and cheators and drunkards and harlots with many others which follow no lawfull imployment These are no true Christians as appeareth by their idlenesse Secondly this may serue to excite vs to auoide idlenesse as we desire to approue our selues true Christians let vs alwayes be found either in our generall or particular calling and that for these reasons First because idlenesse is one of the very sinnes of Sodom Ezek. 16.49 Secondly because it is the breeder of other sinnes 1. Tim 5.13 Thirdly because it bringeth pouerty by a iust iudgement of God Pro. 24.34 And lastly because it bringeth damnation as appeareth by the foolish virgins which were found sleeping Math. 25. Nor vnfruitfull The best Greek copies reade it thus though there be some bookes which reade it otherwise The lesson hence to be learned is this viz. that Doctrine as a true sanctified Christian is no idle person so he is not barren vnfruitful He is like a tree planted by the riuers of waters which bringeth forth fruit in due season Psal 1. yea such as are planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruit in old age Psal 92.13.14 And the wisedome which is from aboue is first pure then peaceable gentle and easie to be intreated full of mercy and good fruits Iam. 3.17 Thus the Macedonians were true sanctified Christians and their deepe pouerty abounded to their rich liberality 2. Cor. 8.2 The like may be said of Iob in his 31. chapter and of Cornelius Acts. 10.1.2 and of Dorcas Acts 9.39 and of Zacchaus Luke 19.8 and of the poore widdow which cast in all her liuing into Gods treasury Mar. 12.34 and of the good women which followed Christ from Galile ministring vnto him Mat. 27.55 Reason And indeede it cannot be but a true Christian must be fruitfull First because Christ is his roote Rom. 11.18 Secondly because God the Father is his planter Esay 5.2 Vse This may serue to discouer many that make shew of religion not to be true sanctified Christians because they are barren and vnfruitfull their vnfruitfulnesse argueth their vnsoundnesse but let all such remember the barren fig-tree which Christ cursed and let them tremble Secondly It may serue to excite euery one of vs to fruitfulnesse Let vs bring forth fruits worthy of repentance Math. 3.8 Let vs haue our fruit vnto holinesse Rom. 6.22 Let vs be filled with the fruits of righteousnes Phil. 1.11 Let vs offer the sacrifice of prayse to God continually that is the fruit of our lips giuing thanks to his Name Heb. 13.15 And to distribute or communicate let vs not forget for with such sacrifices God is well pleased Heb. 13.16 They make you Whence obserue and note that Doctrine grace in the childe of God is the cause of painfulnesse and fruitfulnesse Of painfulnesse thus Paul was besides himselfe as it were in the seruency and labour of his ministery because the loue of Christ constraineth him 2. Cor. 5.14 Thus Noah moued with feare prepared the Arke Heb. 11.7 Thus Ieremiah was constrained to preach by that fire of grace which was within Ier. 20 7. Thus Peter and Iohn could not but speake the things which they had seene heard being moued by the Spirit of God within them Acts 4.20 And this puts a difference between the painfulnesse of worldlings of Christians Worldlings are moued to painfulnesse for greedinesse of gaine or the like but Christians by the motion of grace become painfull the one sort are moued by an outward cause the other by an inward Secondly as grace is the cause of painfulnesse in the childe of God so it is of fruitfulnesse For what moued Rahab to receiue the Spies and to hide them from the rage of their enemies but faith Heb. 11.31 What moued the good Samaritane to take care of the wounded man Luke 10.33 but his inward compassion What moueth the good man to lend Psal 112.5 but mercie and louing fauour And this also serues to put difference betwixt a true Christian and an hypocrite For an hypocrite doth all for an outward cause to wit to be seene of men but a true Christian doth that which he doth in sinceritie and by the inward motion of grace In the knowledge of our Lord Iesus Christ The knowledge of Christ consists mainly in those things first in knowing him to be very God secondly to be very man thirdly to be God and man in one person fourthly to be the second person in the Trinitie equall to the Father fiftly to be conceiued by the holy Ghost borne of the virgin Mary and so as followeth of him in the Creed sixtly to know him to be the true Messiah to be the onely Sauiour to be a King to rule ouer vs a Priest to offer Sacrifice for vs and a Prophet to instruct vs seuenthly to know him experimentally to know the working of his Spirit the vertue of his death buriall resurrection ascension mediation and the like This is the chiefe knowledge of all others as the Apostle acknowledgeth Philip. 3.8 yea it is eternall life Iohn 17.3 And Paul himselfe desired to know nothing but Iesus Christ and him crucified 1. Corint 2.2 Yea if a man knew
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
so farre from louing the godly as that they hate no people in the world more A fearefull signe of a bad estate Secondly it may serue to reproue euen Christians themselues for where is that loue which should be amongst vs Surely it is either growne cold or else which is worse it s turned into preiudice and enuy but I will say with the Apostle in another case My brethren these things ought not so to be Thirdly this must teach vs to be thankfull to God in that he hath commanded all to loue vs and to encourage vs. We may iustly say with Dauid Lord what is man that thou thus regardest him The truth is we deserue to be hated both of God and man Therefore it is the greater mercy of God not only to loue vs himselfe but also to command others to loue vs. Fourthly let this teach vs to examine our selues whether we loue the brethren or no. And that will appeare by these signes First if we loue poore Christians aswell as rich if our loue be towards all the Saints Ephes 1.15 Secondly if we loue not in tongue onely but in deed and in truth if we loue sincerely from the heart and fruitfully doing them all the good we can Thirdly if we thinke our seruice for the Church to be easie as Iacob thought his seuen yeares seruice for Rachel it is a signe we loue Fourthly if we continue in our loue towards Gods Saints The continuance proues our loue to be true the not continuing argueth hypocrisie in our loue Charitie By this we are to vnderstand the practise or expression of brotherly loue In the former grace we are taught affection in this grace we are taught action The point is that It is the part and dutie of euery Christian amongst the rest of his gifts and graces to labour for Charity The Apostle Paul presseth this duty with great feruencie in 1. Corinth 13.1.2.3 shewing that if one do neuer so great things yet if he haue not Charitie it auaileth him nothing Now there is a two-fold charitie to be exercised by vs towards our brethren the first is a charitie towards their soules the second is a charitie towards their bodies The Charitie towards the soules of our brethren is seene in these particulars First in pitying their spirituall estate if we see them out of the way according to that in Iude 22. Haue compassion of some in putting differēce Or if we see them destitute of the meanes of saluation if they be as sheep without a shepheard Matth. 9 36. or if they be proud and obstinate Ieremy 13.17 But if yee will not heare it my soule shall weepe in secret places for your pride Secondly Charitie towards the soules of others is seene in the instructing of them The Centurion shewed himselfe a true charitable person in building a Synagogue Luke 7.5 Yea in this he was more charitable then if he had built them an Almes-house or Hospitall by how much the soule is more excellent then the bodie Thirdly spirituall charitie is seene in forgiuing our brethren if they haue offended vs and now come and say It repenteth me according to that in Matth. 18.33 Shouldst not thou haue had compassion on thy fellow-seruant as I had compassion on thee He that can forgiue without reuenge is charitable Fourthly spirituall charitie is seene in reprouing and admonishing such as are out of the way and seeking their reformation Leu. 19.17 Thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him And indeed what greater charitie can there be then to labour to saue a soule from hell Fiftly spirituall charitie is seene in praying for the saluation of others Thus Paul shewed himselfe a charitable person in Romans 10.1 in that his hearts desire and praier to God for Israel was that they might be saued Vse This may serue to reprooue the world of want of this spirituall charitie For who amongst a thousand is charitable spiritually Some will shew themselues charitable in matters concerning the body but what is become of spirituall charity Now the charitie towards the bodies of our neighbours is seene in these things 1. In commiserating their estate to wit in grieuing for the affliction of Ioseph Amos 6.6 2. In visiting them in their distresse Iames 1.27 Mat. 25.36 3. In feeding the hungrie and cloathing the naked Iob 31.17.19 4. In lending them sufficient for their need Deuteronomy 15.8 5. In forgiuing them their debts if they be not able to repay Luke 6.35 6. In standing in the gap to turne away Gods iudgements from them as Moses did Psalme 106.23 Vse This serues iustly to reproue such as will reproue and exhort and say God helpe you and the like but they exercise no charitie toward the bodies of their brethren these are hypocrites For if these things be in you In the former verses the holy Ghost hath exhorteth vs to labour for those forenamed graces viz. faith vertue knowledge temperance patience godlinesse brotherly kindnesse and charitie Now in the verses following from the beginning of this eight verse to the end of the eleuenth he presseth the said exhortation with diuers arguments First by an argument taken from the effects in the eighth verse Secondly by an argument taken from the contraries in the ninth verse Thirdly by an argument from vtilitie or profit in the tenth and eleuenth verses Now in that the holy Ghost doth vse so many arguments for the enforcing of the exhortation to grace it doth imply that Doctrine Whosoeuer desire to perswade others to grace and godlinesse they had neede to vse a great many arguments With how many arguments doth the Spirit of God vse to presse duties in the Scripture To instance in one duty for many this duty of Almes How is it pressed in how many bookes in how many chapters in how many verses with how many forcible perswasions Vse Which may serue iustly to condemne our backwardnesse to that which is good especially considering how little perswasion will preuaile with vs vnto that which is euill We are soone tempted to sinne yea oftentimes we tempt the Diuell to tempt vs by running into places of temptation we are more ready to sinne if it be possible then the Diuell can be to sollicite vs thereunto If these things be in you The words in the originall are very significant they may be read thus if you haue these things or if these things be present with you Where we are to note that it is not said If you can talke of these things or if you can purpose to labour for these things or if you can wish these things but If you haue these things Whence obserue that Doctrine it is not sufficient to talke of grace or to professe grace but wee must haue grace in possession according to that in Marke 9.50 Haue salt in your selues and peace one with another Thus Elihu was full of matter Iob. 32.18 And Stephen was full of faith