set downe as the commendation of Gods people in Iohn 10.5 that they will not follow a stranger but flie from him c. Vse The vse of this is to teach vs Ministers that if we will haue Gods people to receiue our doctrine then we must speake from Christ and not from our owne spirit we must deliuer the ordinances and oracles of Christ not our owne inuentions Vse Secondly it should teach the people as good Baereans to trie the doctrine deliuered vnto them whether it be from Christ or no. And this will appeare if they trie it by the canonicall Scriptures To them which haue obtained The word in the originall is very significant for it signifieth to obtaine by lot whence we may obserue That grace is as a portion obtained by lot and the reason is because as God is the author of whatsoeuer is giuen by lot Pro. 16. the last verse so he is the author of all grace which we receiue 1. Cor. 12.13 All these things worketh the same Spirit Secondly because as in the deuiding of the lād of Canaan there was giuen by Gods disposing to one Tribe a greater portion to another Tribe a lesse Num. 33.54 so to one is giuen a greater measure of grace to another a lesse 1. Cor. 12.13 Thirdly because as in that deuiding of Canaan by lot euery Tribe receiued an inheritance but with condition that they must fight for it and cast out the inhabitants Numbers 33.52 so euery elect child of God shall receiue a portion of grace but yet alwayes prouided that they cast out the inhabitants that is the strong man For if there be not a mortifying of the old man there can be no putting on of the new Vse This should teach vs not to enuy the gifts of others though they be better then our owne it is God which giueth both the greater gift to another and the lesse gift to thee submit to his wisedome Like precious faith What Faith is we will not in this place stand to define purposing to speake at large of it if God permit among the Grounds of Religion by way of catechisme neither wil we insist on the preciousnesse of this grace onely that which we will obserue is Doctrine That the people may attaine the like sauing graces as are in their Ministers Yea in some particular graces the people may go beyond their Ministers as we see in Aquila and Priscilla in Acts 18.26 they out-stripped Apollos himselfe in some things Yea as we see likewise in experience from time to time how many people be there that excell many Ministers in patience in tendernesse of heart in almes-deeds and the like And the reason is because God is a free worker he hath mercy on whom he will and whom he will he hardeneth Rom. 2. Vse Ministers therefore must bestirre themselues lest the people out-strip them And this indeed should be the striuing betweene Ministers and people namely to contend who shall out-strip one another in grace By the righteousnesse of God That is by his fidelitie in the performance of his promise Whence note that Doctrine Gods owne fidelitie is an especiall motiue vnto God to giue grace vnto his elect It moued him to giue the like precious faith which he gaue to his Apostles euen to his Church people And what I pray you moued Christ to send downe his Spirit in the similitude of clouen Tongues Acts 2.3 but because he had promised so to do Acts 1. verse 5. And it must needs be if God giue grace vnto any of vs he is moued thereunto either by something in himselfe or else by something in vs but there is nothing in vs naturally to moue God therefore he must needes be moued intrinsicallly or by somewhat in himselfe and that is his fidelitie and mercy Vse Therefore the way to attaine grace at Gods hand is to vrge God with his promise we must say as Dauid did Psal 31.2 Deliuer me in thy righteousnesse Let vs therefore get a catalogue of promises out of the Word such as these I will poure my Spirit vpon all flesh Ioel 2. They shall all be taught of God Ieremy 31. I will giue them an heart of flesh Ezech. 36. My seruants shall reioyce Esay 65. and then let vs flie to the fidelitie of God for the performance of these promises Grace Now come we to the third part of the Preface which is the Salutation and in this Salutation we are to take notice first of the things wished to the Church and they are two to wit grace and peace Where by grace we are to vnderstand two things viz. the fauour of God as the same word is taken in Exodus 33.17 and the gift of the Spirit as it is meant in Hebr. 13.9 So that the point hence to be obserued is this viz. Doctrine That the fauour of God and the gift of Gods Spirit they are to be wished and desired aboue all things in the world next to Gods glorie The Apostle wisheth these vnder the name of grace as we see here in the first place and indeed these things are worth the seeking for first as for Gods fauour it is better then life it selfe as Dauid speaketh Psal 63.3 It is the cause of all blessings which we receiue yea without it nothing can comfort vs. As nothing could satisfie Absolon but the kings face 2. Sam. 14.32 so nothing can satisfie a true Christian but the assurance of Gods fauour Secondly as for the gift of the Spirit what can be compared vnto it If with Symon Magus thou wouldest buy it with money thy price will be scorned all things are but drosse and dung as the Apostle speaketh Phil. 3.6 in comparison of the excellent knowledge of Christ Grace is that treasure in the field and that Pearle which when a man hath found he will part with all which he hath to purchase it Matth. 13. Yea grace is that which will helpe in time of need Hebr. 4.16 Riches will leaue vs friends will forsake vs at the houre of death but sauing grace will neuer forsake vs. This serueth iustly to reproue the common course of the world for many will seeke the fauour of the Ruler as it is in Prouerbs 29.26 but who respecteth or seeketh the fauour of God Gods fauor is neglected as a thing not worthy our seeking when it is the most excellent thing in the world O fooles that we are when will we be wise Secondly let it serue to excite vs to seeke Gods fauour and that we may attaine vnto it these rules are to be obserued first we must be throughly humbled for sinne with Manasseh 2. Chron. 33.12 13. Secondly we must come vnto God by a Mediator to wit by Christ as the men of Tyrus and Sydon reconciled themselues to Herod hauing made Blastus the Kings Chamberlaine their friend Acts 12.20 Thirdly we must come vnto God with a resolution to become his seruants as the Prodigall
preached A man sitting in a darke house in the night may thinke he sits in a cleane place but when the Sunne ariseth in the morning then hee plainlie discerneth the contrarie Euen so people being in darkenesse may possibly thinke themselues to be in a cleane estate but when the word of God comes it quickly discouereth that they are not cleansed from their filthinesse Thirdly because as the light in respect of the obiect hath a contrarie effect For shining vpon a dead carkase it causeth to smell the more odiously but shining vpon hearbs it maketh them the more fragrant Euen so the word is the fauor of death vnto death vnto the reprobate but the sauor of life vnto life vnto the elect It hath a contrary effect in respect of the hearers though it be one and the same in it selfe Question Is it then in the power of the word to enlighten without the Spirit Not so for as the Spirit ordinarily without the word will not worke so the word without the Spirit cannot worke The word may fitly be compared to a Torch and the Spirit to the fire which kindleth it The Torch is a fit instrument to gaine light by but yet vnlesse it be lighted it giueth no shine So the word is a fit instrument to enlighten the eyes of the blinde but yet vnlesse the Spirit doe kindle it it can giue no sauing light Vse The vse of this point may be first to discouer the very cause why the word is so hated by lewde and wicked men It is because it is a light and discouereth their naughtinesse What doth the theefe or the adulterer hate more then if any come with a candle to reueale his practises Hence it is that our Sauiour saith in Iohn the third chapter and the twenty verse Euery one that doeth euill hateth the light Secondly this maketh for the iust condemnnation of vngodly men that when light is come into the world yet loue darknesse more then light Iohn 3.19 How many wretched persons be there in the world that when for the present they haue the light of the Gospell are weary of that and desire rather the times of Popery wherein they might be nuzled vp in blindnesse and ignorance Thirdly this should teach euery one of vs to be thankfull vnto God for the word as for a comfortable light and to labour to be sensible how we should fit in darkenesse and in the shadow of death were it not for this blessed lampe Fourthly it should teach vs whilest we haue the light to walke in the light lest darknesse come vpon vs Iohn 12.35 Yea being children of the light we must walke as children of the light We that haue light must not stumble and fall as they that walke in the darke but we must walke honestly as in the day not in ryoting and drunkennesse not in chambering and wantonnesse nor in strife and enuying c. Rom. 13.13 But alas my beloued who 〈…〉 conclude either that we haue not the true light or 〈◊〉 the lest that we walk not as children of the light I speake this to our shame In a darke place That is in the heart vnregenerate Whence obserue we this instruction viz. that Doctrine The heart of euery vnregenerate man is a darke and obscure dungeon yea a darke hell or hades wherein there is no sauing light or knowledge For proofe of this consider these places of Scripture Rom. 1.21 They became vaine in their imagination and their foolish heart was darkened Math. 4.15 The people which sate in darkenesse haue seene great light and to them which sate in the region and shadow of death light is sprong vp Luke 1.78.76 To giue light to them which sit in darkenesse and in the shadowe of death Isay 60.2 Behold the darkenesse shall couer the earth and grosse darkenesse the people Ephes 5.8 You were once darkenesse And Psal 82.5 They know not neither will they vnderstand they walke on in darkenesse Reason And an vnregenerate heart may well be compared to a darke place First because as a darke place is without light so is the vnregenerate heart Isay 8.20 If they speake not according to this word it is because there is no light in them Secondly because as a darke place is a fit receptacle for deboysht and lewde persons euen so the vnregenerate heart is a fit receptacle for diuels and foule spirits Luke 11.20 When the strong man armed keeps the house c. Thirdly because as men commonly are not ashamed of 〈…〉 which they play in secret because they thinke no eye seeth them so whatsoeuer sinnes an vnregenerate person in his darke estate committeth he is farre from being ashamed of the same Ier. 6.15 Were they ashamed when they had committed abhomination Nay they were not ashamed neither could they blush Fourthly because as darke places are commonly nastie and vnsauorie Euen so is an vnregenerate heart foule and filthy in the sight of God no dungeon no sinke no vault is so stinking in our nostrils as an vnsanctified heart is in the nostrils of God Psal 14.1 They are corrupt It is a Metaphor taken from things which are putrified for want of salt Because as that which is putrified sendeth forth an ill sauor so doth a putrified and rotten heart Obiection Yea but many vnregenerate persons may haue great knowledge in religion therefore how is their hearts a darke place Answ Not because they haue no knowledg at all but because they haue no sauing knowledge Vse The consideration of this point may serue to humble all vnregenerate persons let them remember that their foolish hearts are full of darkenesse and therefore let them not magnifie themselues in respect of naturall wit let them be more humbled for that excellent light which they want then puffed vp in any sort for that vnsufficient light which they haue Secondly this should teach vs to loath our selues in respect of our naturall condition What were we but darkenesse and corruption before our effectuall calling Is thy heart now a lightsome Temple remember that in times past it was a darke dungeon Thirdly this should serue to conuince vs of the necessity of the vse of enlightening meanes as of hearing Gods word preached and the like We are in darkenesse naturally and therefore haue neede of light and what meanes is it ordinarily that doth turne men from darkenesse to light but Gods word truely preached Acts 26.18 Vntill the day dawne By the dawning of the day and the day-starre in this place we are to vnderstand effectuall illumination or the gift of Christ as it is explaned Luke 1.78 And effectuall illumination or the gift of Christ is fitly compared to the dawning First because as the dawning is but a small light at the first euen so illumination at the first is but small Iob. 26.14 Loe these are part of his waies but how little a portion is heard of him Secondly because as the dawning though it bring
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
God be most great and precious or no with vs. And that will appeare first by our zeale and forwardnesse to heare Gods word if we esteeme it precious sure we wil prease vnto it Secondly by our thankefulnesse for it Thirdly by our care to keepe it safe Fourthly by our ioy in it Are giuen Some reade it thus He hath giuen taking the passiue verbe in the actiue signification as the participle of the same word was taken actiuely in the former verse Whether we take it actiuely or passiuely it is not much materiall the doctrine which will follow from either reading is this viz. Doctrine That Gods promises though they be most great and precious yet they are of free gift What moued God to make that precious promise to Adam the Seed of the woman shall breake the Serpents head Genesis 3. but his owne free grace What moued Christ to say to the thiefe on the crosse To day thou shalt be with me in Paradise Luke 23.43 but his owne compassion What caused the Lord to say vnto Abraham In thy seed shall all the Nations of the earth be blessed Genesis 22.18 but his owne goodnesse The like may be said concerning the promise of sending of the Comforter Iohn 16.7 and concerning spirituall protection Matth. 28.21 and concerning Christs returning at the last day to receiue vs Iohn 14.3 The like may be said of the promises made to Israell concerning their returne out of Egipt and Babylon In a word the like may be sayd of all Gods promises made to his Church from time to time they were all of free grace Obiection Now if any shall obiect that God was moued to promise riches vnto Solomon by the wise choise of Solomon himselfe 1. Kings 3.12.13 and therefore that his promise is not alwayes free To such I answer That the Lord gaue the power to Solomon to make that choice so that God is the cause of the cause For if the Lord moue vs to do good and enable vs thereunto and then make a gracious promise vnto vs for our obedience it is manifest that the originall of such a promise is meerely of grace because he of his mercie enableth vs to do that for the which he is moued to make a promise vnto vs and that by the same mercie Vse As this makes against merit-mongers which ascribe so much to their deserts so it serues to set forth the glorie of God He makes most great and precious promises freely and for nothing If men make promises commonly their promises are mercenarie but Gods promises are free Vse Secondly it may serue to encourage all such as are touched with the sense and feeling of their owne vnworthinesse to stirre vp themselues to take hold on Gods promises They are free they are of gift they go not by desert therefore receiue them as a free gift offred to an vnworthy person That by them ye might be partakers of his diuine nature By diuine nature here is not meant the very essence of God for is impossible that the Lord should dwell essentially in so narrow a compasse as our hearts considering that the heauens and the heauens of heauens are not able to containe him 2. Chron. 2.6 But we are to vnderstand by diuine nature the image of God or true sauing grace which is called the diuine nature first because it is begotten of God in the elect Iohn 1.13 Secondly because it is like vnto him as being indeed his owne image Genesis 1.26 The diuine nature Hence we are to obserue that Doctrine Sauing grace comes the nearest of all other things to the nature of God himselfe It is called here the diuine nature it selfe from the neare likenesse which it hath vnto it So in like manner it is sometime termed God as in 1. Iohn 4.15 God dwelleth in him that is sauing grace Sometimes it is called Christ as in Colos 1.27 Christ in you the hope of glorie that is grace in you Sometimes also it is stiled the holy Ghost as in 1. Corinth 6.19 Know you not that your body is the temple of the holy Ghost which is in you that is of grace which is in you Now why is grace called God and Christ and holy Ghost but meerly in respect of that liuely resemblance which it hath of God of Christ and of the holy Ghost Reason And indeed sauing grace may truly be said to come the nearest to the nature of God First because it is the most excellent thing in the world according to that in Prouerbs 4.7 Wisedome is the chiefe thing Secondly because it is the most pure thing in the world more pure then alabaster then gold yea then the heauens themselues Thirdly because it is the most powerfull thing in the world next vnto God himselfe it is able to make of a Wolfe a Lambe as we see in Paul It is able to conquer the world for this is the victorie which ouercometh the world euen our faith 1. Iohn 5.4 Yea it is able to quench all the fierie darts of the wicked one Ephes 6.16 Lastly it is able to helpe in time of need when all the world cannot helpe Hebr. 4.16 Therefore grace comes the nearest to the nature of God Vse Which serues to descrie the follie of Papists and other idolaters which thinke to resemble God in bodily shapes as though a dumbe idoll were the nearest of all other things to Gods nature But let such idiots remember that not stone or wood or gold but grace and vertue come the nearest to Gods image Vse Secondly we may here take notice that the diuell was a lier from the beginning in that he would make our first parents beleeue that the way to become like to God was to violate and breake Gods commandements Genesis 3.5 whereas indeed the way to be like God is to take the quite contrary course Vse Thirdly this sheweth that the sinne of such which scoffe at grace and persecute it is very fearefull for in this they scoffe at and persecute the diuine nature but let such remember the practise of Ismael and what befell him for the like sinne Genesis 21.9.10 Vse Fourthly this should teach vs to esteeme of Gods children which are indued with this diuine nature and we must labour for the same image which we see in them it is worth the labouring for it is no lesse then the diuine nature Whereby Whence obserue we that Doctrine The word but especially the Gospel and the promises are the meanes to beget this diuine nature of sauing grace in the hearts of the elect Thus saith Iames in his first chapter eighteenth verse Of his owne will begat he vs by the word of truth Thus saith also Peter in his first Epistle the first chapter and three and twentith verse We are borne againe not of mortall seed but of immortall by the word of God I do not deny but that the Spirit may be receiued by the
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
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
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
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
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