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
that in 1. Tim. 4 2. They speake lies through hypocrisie Secondly because as fables are delightfull to an vnsanctified eare so erronious doctrine is pleasing and plausible to vnregenerate and prophane persons yea more plausible then the truth As it is said 2. Tim. 4.4 They shall turne away their eares from the truth and shall be giuen vnto fables Thirdly because as fables although they delight for the present yet they do not profit the hearers euen so erronious doctrin though it be neuer so glorious in shew and neuer so pleasing yet it profiteth not the hearers but leaues them in their sinnes and vnregeneracie according to that in Gal. 3.2 Receiued ye the spirit by the works of the Law that is by the Iewish doctrine of the Law Implying that the Galatians neuer receiued any spirituall good by false and erronious doctrin which was obtruded vpon them by the false Apostles Againe erronious doctrine is compared to cunning fables or sophisticall deuices Because as sophisters vse much cunning and quercks and fallacies to deceiue in arguing and disputing euen so erronious teachers are deceitfull workers as the Apostle speaketh 2. Cor. 11.13 Yea they lie in waite to deceiue with cunning craftinesse as we reade Ephes 4.14 Cunning fables we haue not followed Hence Ministers must learne Doctrine In their teaching and preaching to auoide errors and all euill deceit to deliuer sound doctrine and that with pure pretence This was the practise of Peter here and of the rest of the Apostles and Prophets as appeareth both by their writings and by their protestations I say the truth saith Paul and lie not my conscience bearing me witnesse in the holy Ghost Rom. 9.1 and We are not as many which corrupt the word but as of sinceritie but as of God in the sight of God speake we in Christ 2. Cor. 2.17 Yea it is manifest that these men dealt sincerely with the word of God in that they did not conceale their owne infirmities but acknowledged them in their writings as Matthew that he was a publicane before Christ called him Math. 9.9 And Paul that he had beene a blasphemer a persecutor and iniurious 1. Tim. 1.13 Whereas if they had beene deceitfull they would haue kept close their owne sinnes Yea this is that which the holy Ghost requireth of all Ministers to wit To be sound and sincere in the dispensing of Gods will 1. Tim. 4.7 But refuse prophane and old wiues tales c. 2. Tit. 1. 2. Tit. 1. But speake thou the things which become sound doctrine 1. Cor. 4.2 And it is required of a steward that a man be found faithfull Reason And the truth is that vnlesse Ministers deale truly and sincerely in the preaching of Gods word they lose their reward For if any mans worke burne he shall suffer losse 1. Cor. 3.15 Yea they shall be liable to a curse for adding to or detracting from the perfect will of God Reu. 22.18.19 Vse The vse of this point may serue to reproue erronious and deceitfull Teachers which sophisticate the word of God by the mingling of their owne crotches and subtile distinctions to deceiue Whether they doe this for their credit that they might be esteemed witty men or for their gaine that they might please humorous men that so they might the more deeply insinuate themselues into their purses certaine it is they runne counter to the holie Apostles and Prophets they neuer learned their deceit of them And they are successors not of the Apostles but rather of the false prophets whose steps they follow Secondly this may iustly reproue many people and hearers which turne away their eares from the truth and are giuen vnto fables as the Apostle speakes 2. Timothie 4.4 How many be there in the world which had rather heare a witty speech out of some profane writer then a sound sentence out of Gods word And how many be there that are more affected to the idle inuentions of Poperie or to the vaine speculations of Anabaptists or to questions about ceremonies and the gouernement of the Church then in anie sort to the solide truth Oh let such remember here that if Ministers ought not to preach fables then they should not be giuen to them For we haue not followed From the beginning of this sixteenth verse vnto the end of the Chapter the Apostle alledgeth many reasons why the Church is to heare him and to hearken vnto him As first because he dealt sincerely Secondly because he was an eye-witnes vnto that which he deliuered Both these arguments are layd downe in this sixteenth verse Thirdly because he was an eare-witnesse and this argument is layd downe in the seuenteene and eighteene verses Fourthly because in his teaching he did not swarue from the Doctrine of the Prophets And this argument is laid downe in 19.20 and 21. verses For we haue not followed cunning fables In that the Apostle doth here intimate that the Church ought to respect his doctrine and writings and to receiue the same because he dealt sincerely with the word of God therefore hence we are to obserue that Doctrine It ought to be a great motiue to Gods people to hearken to their Ministers when they are conuinced in their consciences that they deale sincerely betweene God and them Thus saith Paul 2. Cor. 7.2 Receiue vs We haue wronged no man we haue corrupted no man c. shewing this as a reason why the Corinthians ought to receiue him because he had corrupted no man And what was it that mooued the Church to giue such credit to the writings of the Prophets and Apostles but because they were perswaded in their consciences by the Spirit of God that these men did deale truly and sincerely in the matters of God Vse This makes against such that the more they are conuinced that Ministers deale sincerely the more they will flee from their Ministery and be lesse ruled by them These are they that hate the light and will not come to the light lest their workes should be reproued Vse Secondly it should teach vs Ministers to preach according to the proportion of faith and to deale faithfully in the matters of God that our teaching may be of the more authoritie in the hearts of Gods people and may doe the more good Making knowne vnto you Whence we may obserue that Doctrine Euery man and woman yea euen the very elect themselues are naturally without the knowledge of the Gospel They know it not vntill it be made knowne vnto them a man may possibly haue the law of God by nature written in his heart but as for the knowledge of the Gospel it is farre from him The very heathen had some glimpse of the law they were able by the light of nature to conceiue that vice should be shunned and vertue followed but as for the Gospell they were vtterly ignorant of it supposing onely to come to heauen by the ladder of their owne vertuous actions Yea
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
to perswade vnto godlinesse 26 6 Glory and vertue goe together he that hath one shall haue both 28 7 No man can vsurpe glorie and vertue they are by calling 28 8 The calling of a Christian is an honourable calling 29 VERSE 4. 1 The promises of God are highly to be esteemed they are to be accounted great 31 2 Gods promises though great yet they are free not mercenarie 33 3 Sauing grace comes the nearest of all other things to the nature of God 34 4 The Euangelicall promises are speciall meanes to beget grace in the heart 36 5 In the world there be great corruptions 37 6 Originall sinne is the cause of worldly corruptions 39 7 The corruptions of the world may be shunned and escaped 40 8 None escape the corruptions but such as haue receiued the diuine nature 41 VERSE 5. 1 We must not be content with that degree of grace which we haue receiued in our first conuersion but we must to the first labour to adde other graces 43 2 There is a great deale of diligence required for the obtaining of increase of grace 43 3 A Christian must not content himselfe with one good gift of the Spirit c. 44 4 A Christian ought to labour to be truly vertuous 45 5 Vertue must be added vnto Faith 47 6 It is not sufficient to be vertuous but we must haue knowledge also 48 VERSE 6. 1 Temperance is the moderation of lust and appetite in the vse of the gifts and creatures of God 2 There is a double patience one towards God the other towards men both are to be added vnto our knowledge 51 3 Godlines is a sincere desire and conscionable endeuour after an vniuersall conformity to Gods reuealed will 55 VERSE 7. 1 All such as truly feare God are brethren 58 2 There ought to be brotherly loue amongest Christians 60 3 Charitie is to be laboured for aswell as other graces 62 VERSE 8. 1 It is not sufficient to talke of grace but we must haue grace in possession 65 2 We must haue grace alwayes in readinesse 66 3 It is not sufficient to haue a truth of grace but we must endeuour to abound in grace 67 4 Christians ought to labour for an holy strictnesse yea for such a degree of strictnesse as is esteemed curiositie in the world 68 5 A true sanctified Christian is no idle person 70 6 A Christian is not barren and vnfruitfull 71 7 Grace in the childe of God is the cause of painefulnesse and fruitfulnesse 72 8 Wherein the knowledge of Christ consisteth 73 VERSE 9. 1 Euery gracelesse person is a blinde person 74 2 Gracelesse persons are wilfully ignorant 76 3 Euerie man and woman are sinners of old 78 4 There is means whereby to be purged from old sins 79 5 Gracelesse persons are not exempted from that redemption which is by Christ 80 6 Gracelesse persons are very forgetfull of Gods blessings yea euen of redemption it selfe 80 VERSE 10. There is a double calling vneffectuall and effectuall and what they be 81 2 The definition of election or what election is 84 3 It is our parts to labour to be well perswaded of our effectuall calling 85 4 We ought also to labour to be assured of our election 86 5 The markes of election 87 6 There is a great deale of diligence required for the making our calling and election sure 88 7 We ought the rather to get assurance because this is a meanes to preuent falling away 90 8 How farre a man may fall from grace 92 9 The childe of God shall neuer vtterly and finally fall from grace 94 10 Prastise of Gods word and adding grace vnto grace is an especiall meanes to preuent backesliding 95 VERSE 11. 1 That Christ hath a kingdome 96 2 Christs kingdome is an euerlasting kingdome 98 3 That Christs kingdome hath an entrance 100 4 That men and women do not enter the gate of grace by their owne power but by Gods power 101 5 That there be degrees in this matter of entrance into the kingdome of grace 103 6 That the entrance into Christs kingdome is made by the eight graces spoken of in the fift sixt seuenth and eight verses of this Chapter 104 VERSE 12. 1 It is a great sinne in a Minister to be negligent in his place 106 2 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 108 3 That it is the office of the Minister to put people in remembrance of those things which concerne the kingdome of God 108 4 It is the duety of euery true Christian to be well acquainted with the Scriptures 109 5 It is not sufficient to know the truth but we ought to be established in it 110 6 There is but one truth howsoeuer there may be many opinions concerning that truth 111 7 That there is but one truth and that it was the onelie truth which was preached by the holy Apostles 112 8 It is lawfull for a Minister to preach vulgar things 113 VERSE 13. 1 The preaching of Gods word is a iust practise 114 2 It is a iust practise not onely in the sight of God but also of good men 116 3 A Christian must not dissemble his religion 118 4 The body is like a Tent or Tabernacle 119 5 A Minister must be constant vntill death in his ministeriall paines 120 6 Ministers must endeuour not onely to informe the iudgement but also to worke vpon the affections 123 VERSE 14. 1 A Christian should make account of short life 125 2 Consideration of the shortnesse of life should make vs more diligent 129 3 Euery one ought to be infallibly perswaded of the truth of Gods word 130 4 Death is but a meanes of remouall from one place to an other 131 VERSE 15. 1 A Minister must endeuour the future good of the Church as well as the present good 134 2 Ministers must carefully auoid errors in teaching 136 3 Why erronious doctrine is compared to fables 135 VERSE 16. 1 That it ought to be a great motiue to people to heare their Ministers when they are conuinced in their consciences that they deale faithfully 138 2 That euery man yea the very elect themselues are naturally without the knowledge of the Gospell 139 3 That the Apostles were the especiall instruments of making the Gospell manifest 140 4 That Ministers ought aboue all other doctrine to preach Christ 142 5 That Christ is mighty and strong able to do what he will 144 6 The maner of Christ his coming in the flesh 146 7 That there was maiestie in Christ whilest he liued vppon the earth 147 8 That Christ his maiesty was visible and apparent 148 9 That the Apostles had certaine knowledge of the truth of those things which they did write and preach VERSE 17. 1 That Christ as man receiued all things from the Father 152 2 That God
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
they grow in desire to be dissolued that they might be freed from this body of death By the knowledge of God Howbeit the word in the originall signifieth most properly acknowledgement yet it is best rendred in this place as it doth also signifie Knowledge for the compound word is vsed in Scripture sometimes as the simple and in the same sence as we reade in Luke 1.4 that thou mayest know the word in the originall according to the Letter signifies that thou mayest acknowledge but it is better translated as the simple word that thou mayest know and so in this place in the acknowledgement of God that is in the knowledge of God By or in the knowledge of God By knowledge is not meant a bare literall knowledge as to know that there is a God or that there is a Christ and that this Christ is Lord of all and the like but we are to vnderstand it of a spirituall and speciall knowledge And to the end that we may the more distinctly conceiue what is meant by the speciall or sauing knowledge of God I will lay downe certaine differences betweene that kind of knowledge of God which is meerely literall and that knowledge which is spirituall and sauing And the first difference is this sauing knowledge of God is knowledge ioyned with sauing faith as we see in the example of Paul 2. Tim. 1.12 I know whom I haue beleeued Knowledge and Faith went together But literall knowledge is a bare notion in the braine without faith in the heart for so saith the Apostle All men haue not faith 2. Thess 3.2 Secondly the sauing knowledge of God is transforming it altereth the persons in whom it is to the similitude of it euen as a seale leaueth its print vpon the waxe Thus we reade 2. Corinth 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory euen as by the Spirit of the Lord. It is not so with bare literall knowledge it delighteth the subiect but it changeth him not Thirdly sauing knowledge is experimentall Gods children know Christ and the power of his resurrection and the fellowship of his afflictions and are made conformable vnto his death Philip. 3.10 They feele that which they know but it is not so with them which haue a meere literall knowledge these may talke of faith and regeneration and the like but they feele it not Fourthly the sauing knowledge of God is ioyned with obedience to Gods commandements as appeares in 1. Iohn 2.3.4 And hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a lier and the truth is not in him But bare literall knowledge is not ioyned with sound practise it can furnish a man with talke and vaine glorious words but it leaues him short in practise it can say well but it cannot do well it can frame a forme of godlinesse but it denieth the power 2. Timothy 3.5 Fiftly true sauing knowledge is ioyned with the fruits of good workes as appeareth in Colos 1.6 Which is come vnto you as it is in all the world and bringeth foorth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth Whereas bare literall knowledge is alwayes barren it is like to the cursed figge tree it hath leaues but it beares no fruit Lastly true sauing knowledge is ioyned with humilitie it maketh a man or woman more humble according to that in Ecclesiast 1.18 For in much wisedome is much griefe and he that increaseth knowledge increaseth sorrow Whereas bare literall knowledge it puffeth vp as the Apostle speaketh in 1. Corinthians 8.1 Where haue you any which haue knowledge without grace but they are puffed vp like a bladder with the very conceit of it Let vs examine our knowledge by these sixe rules and it will easily appeare whether it be sauing or deceitfull whether it be spirituall or literall By the knowledge of God Hence we are to learne Doctrine That the way to grow in sense feeling of Gods fauor to grow in grace in peace of conscience yea the way to attaine victory against enemies and other temporall blessings it is to get sauing knowledge This is manifest because the Apostle wisheth here grace and peace to be multiplied by knowledge And how came Paul to be rapt vp into the third heauen 2. Corinthians 12.4 or Iohn to be rauished in the Spirit Reuelat. 1. but because reuelations of knowledge were giuen vnto them their plentie of knowledge wrought in them a wonderfull degree of the sense and feeling of Gods fauour Secondly how came Christians to vnderstand the feare of the Lord iudgement and righteousnesse and equitie and euery good path but by knowledge Prou. 2.3.4.9 Thirdly whose wayes are wayes of pleasantnesse and whose paths are paths of peace but the wayes and paths of knowledge Prou. 3.17 Fourthly how came that little Citie which had few men in it to be deliuered from the great King which came against it but by wisedome Eccles 9.15 Fiftly how came Solomon to be so incomparably rich and honourable in the world was it not because he asked wisedome in the first place 2. Chron. 1.12.13 Thus you see the doctrine propounded to be euidently proued in the seuerall branches of it Vse And it serues first to shew vnto vs a maine reason wherefore so many complaine of the want of peace of conscience and of their not profiting in grace and of their not beholding Gods fauourable countenance and the like It is because they do not grow and increase in sauing knowledge for if they grew in knowledge they should also grow in all other graces Knowledge is the first wheele in this clocke it moueth all the rest Secondly it should serue to stir vs vp to the study of sauing knowledge Get we knowledge and all other graces will follow And the rules to be obserued for the obtaining of knowledge are these First we must seeke it of God by earnest praiet So saith Solomon Prouerbs 2.3 If thou cry for knowledge and lift vp thy voyce for vnderstanding then thou shalt vnderstand the feare of the Lord and shalt finde the knowledge of God Secondly we must take great paines in seeking of it and in digging for it in the mines of Gods ordinances according to the Wise mans direction Prouerbs 2.4 If thou searchest for her as for siluer c. Thirdly we must practise that which we know alreadie And this is the way to obtaine more knowledge according to that in Iohn 7.17 If any man will do his will he shall know of the doctrine c. Fourthly we must walke with the wise that is we must company with such as feare God and by this means we shall be made more wise Prouerbs 13.20 And of Iesus This name Iesus it signifies a Sauiour it is a name
had the tongues of men and Angels but these things are noted in generall in holy Scripture concerning it First that it is not a dissolute but an holy life and for this cause heauen is called an holy place Hebr. 9.12 and Gods holy habitation Deut. 26.15 Secondly it is not a miserable but a blessed life For blessed are they which shall be called to the marriage Supper of the Lambe Reuel 19.9 and blessed are they which die in the Lord c. In this life shal be no sorrow for all teares shall be wiped away In this life shall be no want for we shall hunger no more nor thirst no more Reuel 7.16.17 In this life we shall be happy in respect of our company for we shall euer be with the Lord 1. Thess 4.14 Yea we shall come to the company of innumerable Angels Hebr. 12.22 and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen Matth. 8.11 Thirdly that it is not a disquietous but a peaceable life and in this respect it is called a rest in Heb. 4.9 There remained therefore a rest to the people of God Here Gods children shall rest from their labours Reuel 14.13 Here they rest from their troubles and molestations Iob 3.17.18 Yea here they shall rest from their temptations For he that is dead is freed from sinne Romans 6.7 and so by consequence from all occasions and temptations of sinne Fourthly and lastly it is an eternall life which is prepared as appeares by that speech of Christ himselfe in Iohn 10.28 And I giue vnto them eternall life And by that of the Apostle in 1. Pet. 1.4 where this life whereof we speake is termed an inheritance incorruptible and vndefiled that fadeth not away c. Vse The application of this point may serue first to refell the cursed opinion of Atheists which impugne and gaine-say especially in their hearts the truth of this doctrine These are like vnto blinde men which say there is neither Sunne Moone nor Starres in the firmament because they see none not considering what others see and know Vse Secondly this should moue vs to be thankfull to God for this his infinite mercie toward vs in that he hath prouided thus for vs for time to come we shall not droppe downe like dogges and bruite beasts but we shall liue for euer Vse Thirdly it should teach vs to labour to attaine this life And that we may do so we must obserue these rules first we must learne to know God and Christ aright For this is life eternall to know God and whom he hath sent Iesus Christ Iohn 17.3 Secondly we must heare Gods word with diligence for God hath said Heare and your soule shall liue Esay 55.3 Thirdly we must beleeue for the iust shall liue by faith that is shall obtaine eternall life by faith Romans 1.17 For of that life the holy Ghost speaketh in that place Fourthly we must endeuour to keepe the Commandements Mathew 19.17 Fiftly if we would receiue the crowne of life we must be faithfull to the death Reuel 2.10 Thus much for this point And godlinesse The word in the originall signifieth the right worship of God part being put for the whole But certainely by godlinesse we are to vnderstand the same as is vnderstood by Vertue in the words following to wit all grace and goodnesse but especially holinesse Doctrine Now concerning this grace first let vs obserue the motiues which should moue vs to labour for it and they are these first because we are commanded of God to labour for it as in 1. Timothy 6.11 But thou a man of God flie these things and follow after righteousnesse godlinesse faith loue patience meeknesse c. Secondly because it is a signe of election Psalme 4.3 But know that God hath chosen to himself a godly man Thirdly because it is profitable for all things and hath the promises of this life present and of that which is to come 1. Tim. 4.8 Fourthly because it is great gaine being ioyned with contentment 1. Tim. 6.6 Now the means to attaine godlinesse are these first we must haue a care to keep the Sabbath day holy Profanenesse vpon the Sabbath is the cause of profanenesse all the weeke after Secondly we must be carefull of priuate duties as of prayer reading meditating and the like and that euery day in the weeke Thirdly we must conuerse with such as are godlie Much increase of godlinesse is obtained by Christian societie Fourthly we must be content to part with our sinnes yea our especiall sinnes reigning sinnes and godlinesse can neuer stand together Fiftly we must be practisers of the will of God and not hearers onely Practise is the very life of godlinesse 2. Timothy 3.5 Lastly if any desire to trie themselues whether they be godly or no let them examine themselues by the fiue fore-named rules for the practise or not practise of the rules is a signe either of our godlinesse or profanenesse By them it will appeare what we are By the knowledge of him What it is to know God aright we heard before and how knowledge is the means of increase in grace Which hath called vs vnto glory vertue Some reade the words thus which hath called vs by glory and vertue vnderstanding by glorie and vertue the glorious and vertuous worke of God himselfe in the conuerting and sauing of a sinner And howsoeuer this sence might stand well with the construction of the Greeke Text yet it doth not well agree to the scope of the holie Ghost For the scope is not to shew by what we are called but vnto what we are called so that I embrace this reading who hath called vs to glorie and vertue And if any shall obiect that the word in the originall signifieth by glory and vertue I answer the word originall may signifie by or to as the same word is vsed in Rom. 6.4 where it is said that Christ was raised from the dead by the glorie of the Father or as it may be better rendred to the glorie of God the Father Which hath called vs vnto glorie and vertue Where from the coniunction of these two together we may obserue Doctrine that glorie and vertue are twinnes which go together the one cannot be had without the other He that will attaine glorie must haue vertue and he that hath attained true vertue he shall be sure to obtaine glorie For the proofe hereof I referre you to that in Psalme 84.11 For the Lord God is a Sunne and shield the Lord will giue grace and glory Where note that the Lord giues not grace without glorie nor glory without grace but vnto whom he imparts the one to them also he giues the other The like we reade in Acts 28.32 And now brethren I commend you to God and to the word of his grace which is able to build you vp and to giue you an inheritance amongst all them which are sanctified Where we must also
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
which we hold What is the reason that many go away Euen because they know not the grounds of that truth which they hold 2. Let vs follow the truth in loue a man is not easily remoued from that which he loues and so if we could loue the truth and be inflamed with it certainely we should not be easily turned from it 3. We must obserue those which are giuen to sects and schismes which seeke to vnsettle men in their faith and we must auoide them Let vs neuer thinke to be setled in Religion so long as we giue entertainment to schismaticall persons 4. We must pray vnto God to settle and establish vs. It is his worke to make a stable soule according to that in 1. Pet. 5.10 But the God of all grace who hath called vs into his eternall glorie by Christ Iesus after that yee haue suffered a while make you perfect stablish strengthen settle you In the present truth Marke here the Apostle doth not say In the present truths as speaking of many but In the present truth as speaking of one Whence we may gather that Doctrine There is but one truth howsoeuer there may be many opinions concerning that truth Hence it is that the Apostle Paul saith Ephes 4.5 There is one faith which is meant as well of the Doctrine or ground of faith as of the habit or worke of it and the reason of this point is because there is but one God who is the author of it Vse Which may teach vs to bewaile the multiplicitie of opinions in the world some sauouring of Poperie some of Anabaptisme some of Arminianisme some of Brownisme some of Mahometisme some of Iewisme some of Paganisme some of Atheisme and the like and yet there is but one truth But let none be discoraged for all this let vs remember what Christ told vs before-hand It cannot be auoided but that offences will come c. In the present truth Or as it is in the originall in the truth that now is Whence obserue this doctrine viz. That as there is but one truth so Doctrine That is that one truth which was preached and professed by the holy Apostles in the Primitiue Church Hence it is that it is said in Galat. 18. Though we or an Angel from heauen preach any other gospel vnto you then that which we haue preached vnto you let him be accursed Reason The Primitiue truth was preached by immediate reuelation and it was confirmed by miracles which neuer any truth was since Therefore that truth is the only truth Vse Which serueth to discouer the vnsoundnesse of Poperie for the inuentions of Poperie were no part of that truth which was established in the Primitiue Church but rather contrary to that ancient truth The Papists complaine of our nouilisme or new-fanglenesse in Religion but we may a great deale more iustly complaine of their new-fanglenesse in Religion for we hold to the ancient truth taught and professed in the Apostles times whereas they are remoued to another gospell and haue coyned new articles of Faith which were not part of the ancient grounded truth taught by the Apostles Though ye know Whence we may note that Doctrine it is lawfull for a Minister to teach or to write as well those things which are vulgar and well knowne as those things which are rare or lesse knowne Thus we reade in 1. Iohn 2.21 I write these things not because ye know not the truth but because ye know it And Phil. 3.1 It grieueth me not to write the same things vnto you but for you it is safe Reason We are not so sharpe witted in heauenly things but we haue neede of much inculcation to cause vs to vnderstand neither are we so forward to practise but we neede to be excited thereunto againe and againe Vse Which serueth iustly to taxe all such Ministers as think that they neuer preach or write well vnlesse they inuent and broach some new-fangle conceit of their owne idle inuention as though knowne truth were growne too stale for their mouthes to vtter But let such know that better schollers then themselues I meane the holy Apostles did not scorne to preach and to write and to inculcate knowne truth Secondly it serueth to reproue multitudes of people which hauing itching eares loathe the knowne truth and Athenian-like desire after nouelties But let such know that they had more neede to haue that which they know to be beate vpon their consciences that they may beleeue and practise it then to lust after nouelties Thirdly this may serue to iustifie the practise of such faithfull Ministers which inculcate and beate vpon knowne truth choosing rather to profit then to please But to leaue this verse and to come to the next which is the second argument and is taken from the equity of the practise A meete thing or as it is in the Greeke A iust thing Whence obserue we this doctrine viz. that Doctrine The preaching of Gods word is not an vniust but a iust practise And that first in respect of God Secondly in respect of the Church of God Thirdly in respect of the word it selfe In respect of God First because God requires it as a duty of Ministers to preach the word Acts 10.42 And he commanded vs to preach vnto the people and to testifie c. Now whatsoeuer God requireth as a dutie must needes be iust Secondly the preaching of Gods word maketh for Gods glory and therefore is termed the Gospell of the glory of the blessed God for so the words are in the originall in 1. Tim. 1.11 Now whatsoeuer tendeth to Gods glory immediately must needes be iust and meete If any shall demand how the preaching of the word doth tend to Gods glory I answere first because it maketh his excellency knowne Secondly because it sets forth his prayse Thirdly because it subiecteth the world vnto him in all which God is greatly glorified Secondly to preach Gods word is a iust thing in respect of the Church for it is the meanes of her conuersion Nineuie repented at the preaching of Ionas Math. 12.41 Secondly it is a meanes of her daily repast or nourishment The lips of the righteous feede many Pro. 10.21 Thirdly it is the meanes of her saluation for it pleaseth God by the foolishnesse of preaching to saue them which beleeue 1. Cor. 1.21 Now how iust and meete a thing is it that the Church of God should enioy that meanes which is of such excellent vse vnto her iudge ye Thirdly the preaching of the word is a iust practise in respect of it selfe For why Euery word of God is pure Pro. 30.5 It is as siluer tried in a furnace of earth purified seauen times Psal 12.6 It is good Heb. 6.5 It is holy and iust and good Rom. 7.12 It is spirituall Rom. 7.14 And it endureth for euer 1. Pe. 1.25 Now it is a most iust thing that that which is pure and
spirituall and holy and iust and good endureth for euer should be published and made knowne to the world Obiection If any shall obiect against the equitie of the practise of the word because it comes not to set peace but a sword where it comes with power Mat. 10.34 Answ I answere The fault is not in the word if contentions arise vpon the preaching of it but it is in the hearers which haue not grace to make any better vse of it according to that in the first of the Kings 18.18 I haue not troubled Israel but thou and thy fathers house c. Vse The vse of this point may be this first that Ministers are not therefore to be censured for their true preaching of Gods word or to be vniustly condemned for their paines in their ministery as though they had done or committed some great offence for if any faithfull Minister preach the word what doth he but that which is iust and meete Secondly this sheweth how vniustly zealous Christians are reproached for their hearing of Gods word for their reading conferring meditating and the like For what doe they in this but that which is iust and meete to be done Thirdly It sheweth how vniustly idle ministers deale with the Church of God in depriuing it of Gods word through their wretched idlenesse These are like vnto bad stewards which keepe back the appointed food from their fellow seruants and so starue the family But let such remember that in Mat. 24.51 That God will cut them asunder and giue them their portions with hypocrites Fourthly it condemneth the practise of the Papists and their adhaerents which labour by all meanes to suppresse the powerfull preaching of Gods word and in stead thereof bring in their Masses and their owne traditions These deale vniustly with the word of God and with Gods Church these are they and such like which with-hold the truth in vnrighteousnesse Rom. 1.18 And therfore woe will be vnto them vnlesse they repent Fiftly this may comfort Gods Ministers and Gods people although they may be iudged hardly of in the world the one for preaching the word and the other for hearing and practising of it yet let them reioyce in this namely because they doe nothing in this practise but which is iust and meete in the sight of God And if God approue what need we feare if all the world besides condemne our practise I thinke it iust Whence note that Doctrine the publishing of Gods word is a iust thing not only in the sight of God but also in the sight of good men Peter himselfe esteemeth it a iust thing and Wisedome is iustified of her children Luke 7.35 The feete of them which bring glad tidings are beautifull in the eyes of the godly Rom. 10.15 though they be odious to the vngodly though the Athenian philosophers accounted Paul but a trifler or a babler Acts 17.18 yet he was honoured by others Reason Gods people are enlightned to see how faithfull preaching brings glory to God and how it brings good to the Church and how iust a thing it is in it selfe They can looke further into these mysteries then vnregenerate persons can and therefore they haue a better faculty to approue the things that are excellent Phil. 1.10 then others haue Obiection But here it may be obiected Do not many professors disapproue and speake euill of many a faithful ministery as well as the profaner sort And were not the Apostles persecuted by certaine deuout and honest women Acts 13.50 Therefore it may seeme that the faithfull preaching of Gods word is not so much as approued by the very Church it selfe Answ I answere I doubt not but that many of Gods people for a time may neglect and lightly esteeme a powerfull ministery being carried away with praeiudicate opinion which they haue of the person of the Minister but certainly God will reueale this vnto them in time and then they will repent their preiudice Secondly there be tares in the corne-field of Gods Church as well as good corne Therein be hypocriticall professors as well as sincere worshippers and it is the broode of hypocrites especially which persecute Gods Ministers hauing itching eares and will not endure wholsome doctrine it is not the best sort of professors This puts a manifest difference betwixt the children of God and others Gods children approue a powerfull Ministery others for the most part doe not so Vse Secondly let it serue to stirre vp all that thinke themselues to be Gods children to approue themselues so by their approuing things excellent and by their standing for the same Vse Thirdly let it be matter of comfort to Gods ministers and people Suppose that thy godly waies and courses be distasted by multitudes of men of corrupt mindes yet this may be thy comfort they are well approued of by them that are godly and by such as are truely iudicious I thinke Obserue here the Apostle doth not dissemble his iudgement or thoughts but makes it knowne what he thinkes concerning religious practises as concerning the preaching and writing of Gods word and the like I thinke it a iust thing Whence we may learne this instruction viz. that Doctrine It is the part and dutie of a true Christian not to dissemble his religion but he ought to make manifest by his profession words and practises what he is For this we haue many examples in Scripture As first the example of the religious Iewes which built the Temple at Hierusalem who when their enemies came vnto them and asked their names they made answere resolutely That they were the seruants of the God of heauen and earth Ezra 5.11 Secondly the example of the three children who when Nebucadnezar the king spake roughly and threatningly vnto them replied in these words We are not carefull ô king to answer thee in this matter c. Dan. 3.16 Thirdly the example of Timothy who made a good profession before many witnesses 1 Tim. 6.12 but especially of Christ himselfe who witnessed a good confession before Pontius Pilate 1. Tim. 6.13 Vse This may serue to condemne the practise of many time seruers which carry their religion so closely that no man can tell what to make of them whether they be Atheists or Papists or Anabaptists But let such remember that as they haue beene ashamed of Christ of his Gospell before men so will Christ be ashamed of them at the last day Luke 9.26 In this tabernacle that is in this body Whence we are to obserue that Doctrine A Christian is in this world as in a Tabernacle or Tent. Or thus The body of a Christian is like a Tent or Tabernacle For the proofe I referre you to that in 2. Cor. 5.1 We know that if this earthly house of this Tabernacle were dissolued c. Of this Tabernacle that is of this body And in the fourth verse of the same Chapter For we that are in this
question Vse This may serue to condemne Atheisme which is not nor will not be perswaded of the truth of Gods word But let all Atheists assure themselues that they which will not beleeue the word for the present they shall find and feele the truth of it to their cost in hell fire For they which will not beleeue shall be damned Marke 16.16 After my decease Or as it is in the originall After my going out meaning out of the tabernacle of his bodie where from the periphrasis or description of death in that it is termed an exodus or going out or a decease and departure we may obserue that Doctrine A man when he dies he doth but remoue from one place to another his death is onely a departure or a changing of place When Iosua dieth he is said but to goe the way of all the earth Ios 23.14 When the Saints die they are said but to come to a company of innumerable Angels and to the generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust men made perfect Heb. 12.22.23 And when Christ himselfe dieth he is said but to goe Luke 22.22 The like may be said of Symeon whose death was but a peaceable departure Luke 2.24 Lord now lettest thou thy seruant depart in peace c. Thus we see the proofe of this point to wit that when a man dieth he doth but departe from one place to goe to another Quest But hence some may say Is mans death but a departure I pray you therefore tell me whither doth the soule of man goe when it departeth out of the body Answ Not to Purgatory or Limbo For all the Christian world knowes that these places are meerely imaginary inuented by the Clergie of Rome for the maintayning of the Popes kitchin and haue no sound ground from the word of God But if we would know indeede according to Gods word whither foules departe or goe at the houre of death we must take notice that all soules of men they goe not to one place For as for the soules of the elect they vndoubtedly goe to heauen as we see in the example of the penitent theefe of whom Christ said This day thou shalt be with me in paradise Luke 23.43 And on the contrary the soules of the reprobate they go to hell as we see in the example of the rich man Luk. 16.23 Quest If any shall demand further who conducteth the soules in their passage to heauen or to hell Answ I answer As for the soules of the elect they are carried by the Angels into the kingdome of heauen as we see in the example of Lazarus Luke 16.22 But as for the soules of the reprobate whether they be carried by tâ—… diuels to hell or driuen thither violently by the good Angels as Gods Sergeants I cannot peremptorily determine But sure it is by the one or by the other they are transported to the place of torment Luke 12.20 Thus we see the point proued and amplified Vse The vse of it is briefly for matter of comfort to the children of God both concerning their christian friends deceased they haue but changed their habitation they are but gone from earth to heauen they haue but made a blessed departure And also concerning themselues whensoeuer it shall be their lot to die their soules shall onely depart or goe out of a worse place into a better They shall be cut off from the earth indeede but they shall be receiued find sweet entertainment in heauen Secondly it may make for the ouerthrow of Atheists in the point of the soules mortalitie which they wickedly hold But consider here the soule is not said to die but to depart or to change place which doth plainly imply that it is immortall and not mortall Thirdly it may make for the terror of the wicked they shall not die when they die death will flie from them when they most desire it At death they shall only depart they shall with Iudas goe to their owne place Acts 1.25 But they shal haue a heauie departure they shall go from their pleasures to their tortures they shall leaue the company of their friends and come into the company of diuels they shall depart from their delightfull house fields and gardens shall be brought down to the nethermost hell O consider this you that forget God and repent that you may preuent this wofull departure and that your end may be peace I will endeuour that after my decease c. Whence wee are to note that Doctrine Gods Ministers ought to endeuour to their power to doe good to Gods Church for after-times as well as during their life time Thus it was with Peter here he was not only carefull of the Church in his generation but also he desired to take such a course as that the people of God might remember his doctrine after his decease The like care was in the Prophets and Apostles they did not preach in their times and generations only but also they did write for the good of Christians in after-times as God also enioyned them Isay 30.8 Reason And indeede it makes much for Gods glory that Ministers should doe as much good as possibly they can for the building vp of the body of his Sonne Secondly Loue to the brethren should stirre vs vp if we be Ministers to this godly care Thirdly the good of our owne soules for I suppose that if a Ministers writings many hundred yeeres after his death doe conuert soules he shall not lose the reward of that after good which is done by his works but assuredly his works shall follow him Vse This shewes the necessity of writing as well as of preaching Preaching indeede is most profitable for the Church that now is but for the succeeding Churches writing is exceeding behouefull And therefore many Ministers are too much to blame this way First such as are not so much as carefull for the present good of the Church liuing idle and neglecting preaching so farre are they from respecting the future good of succeeding ages Secondly such Ministers are likewise to blame which howsoeuer during their life time they preach yet they doe not what they might for succeeding times they doe not write though they be able for the good of the posteritie These succeede the Prophets and Apostles in the office but not in Ministeriall care and painfulnesse Cunning fables By cunning or sophisticall fables we are to vnderstand erronious doctrin such as had no warrant from the word of God but was hatched only in the braine of man And erronious doctrine is fitly compared in this place and in many places of Paules Epistles to fables First because as fables haue no truth in them but are meerely forged and framed so erronious doctrine hath no soundnesse or soliditie in it but is false and lying according to
in the originall We haue a more sure Propheticall word as though the Apostle had said That which I write vnto you concerning Christ it was confirmed not only by a liuely voice of God the Father from heauen but also by the Canonicall writings of the holy Prophets Whence we are to obserue that Doctrine The Gospell of Christ is an infallible truth It hath witnesse both from God and man That it hath witnes immediatly from God it is euident by the voice which came from heauen This is my welbeloued Sonne in whom I am well pleased heare him And that from man it is manifest for vnto Christ doe all the Prophets giue witnesse Acts 10.43 Yea all the Prophets from Samuel and those that follow after as many as haue spoken haue also foretold of these dayes Acts 3.24 To this purpose is that in Luke 1.60 He hath raysed vp an horne of saluation for vs in the house of his seruant Dauid as he spake by the mouth of his holy Prophets which haue beene since the world began And that in Iohn 5.39 Search the Scriptures for in them ye thinke to haue eternall life and they are they which testifie of me In a word Christ was written of in Moses in the Prophets and in the Psalmes Luke 24.49 Vse This must serue to confirme our faith concerning Christ that he is the true Messiah and concerning his Gospell that it is no other but the very truth If we will not beleeue both God himselfe and all his Prophets whom should we beleeue Secondly it may serue also to aggrauate the sinne of atheisme and infidelitie What doe these cursed sinners but giue God himselfe and all his Prophets the lie A more sure word That is a more sure word then that which came downe from heauen saying This is my beloued Sonne c. Here it may be demanded how the Apostle can speake this without blasphemy for that voice which came downe from heauen was the voice of God himselfe then the which what could possibly be more sure Some for the clearing of this doubt affirme that the Comparatiue degree here is put for the Positiue We haue a more sure word that is say they we haue a sure word but we cannot agree to their iudgement but taking the words as they are in the text my sentence is That the word of the Prophets is said to be a more sure word then that voice which came from heauen not because it was more true but because it was of more authoritie with the people vnto whom Peter wrote They distrusted not the voice that came from heauen but aboue all other voices they kept themselues close to the voice of Scriptures Hence learne we Doctrine To prize the sentences and speeches of Scripture aboue all other sentences and speeches whatsoeuer Let vs esteeme the Scripture the surest foundation For the proofe of this point I referre the Reader to that in the second epistle of Iohn tenth verse If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed and to that in Gal. 1.8 Though we or an Angell from heauen preach any other gospell vnto you then that which we haue preached vnto you let him be accursed Vnto this accordeth that in Ephes 2.20 Ye are built vpon the Foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone And that in 1. Corinth 3.11 Other foundation can no man lay but that which is layd Iesus Christ By all which places it is manifest that the Canonicall Scripture is the sure Foundation Obiection But here some may possibly obiect That the Church is said to be the pillar and ground of truth 1. Timothie chapter 3. verse 15. and therefore that we ought rather to depend vpon the authority of the Church then vpon the Scripture Answ I answer The Church is so termed not in respect of it selfe but in respect of its Ministerie euen as Iames and Cephas and Iohn were counted to be pillars not for their persons but for their doctrine Galat. 2.9 So that the place rightly vnderstood doeth rather confirme the authority of the word then in any sort infringe it Vse Let vs learne therefore to keepe close to the word of God and to ground our faith vpon it alone Let vs not receiue as a foundation any mans writing though neuer so learned or eloquent further then he is able to auouch his writing by the word of God Remember that in Iohn 10.5 We must not know that is approue the voice of a stranger if we will approue our selues to be the sheepe of Christ Vse Secondly this may comfort true Christians The Lawyer the Physitian the Philosopher haue their Authours vpon whom they doe especially ground but the Christian hath a more sâ—re foundation namely the word of God In like maner the Anabaptists haue their dreames and fancies in stead of reuelations to ground vpon and the hypocrite he hath the iudgements or rather the persons of such and such whom he esteemes reuerent Ministers to rest vpon but the sound Christian hath respect onely to the word of God and so layeth a sure foundation And the truth is this foundation wil stand when all other will shrinke and come to nothing Whereunto taking heed ye doe well Whence we are to note three points first that it is the duty of all Christians to giue diligent heed to the word of God Secondly that it is a commendable thing also so to do Thirdly that it is the duty of a Minister to encourage the people in well doing by commending them for their vertues First that 1. Doctrine It is the duty of all Christians to giue diligent heed to the word of God it is manifest For if the word spoken by Angels was stedfast and euery transgression disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation Heb. 2.2.3 Yea it shall come to passe that whosoeuer will not heare that Prophet that is Christ in the Ministerie shall be destroyed from amongst the people Acts chapter 3. verse 23. Reason And there be many reasons to moue vs to giue heede to the word first because it is the word of God and not of men Secondly because it is the especiall instrument of our saluation Thirdly because whoso despiseth the word shal be destroyed Prou. 13.13 Fourthly because he that turneth backe his eare from hearing the Law euen his prayers shal be abhomination Prou. 28.9 Quest But what is it to haue respect or to giue heede to the word of God Answer It is first diligently to frequent the house of God where it is faithfully taught Secondly to marke and to hearken carefully to it whilest it is deliuered Thirdly to examine our selues by it and to make conscience to practise it Vse This may serue iustly to reproue multitudes at these dayes wherein
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
interpretations and idle inuentions to their owne perdition or destruction Prophecy came not by the will of man That is the Prophets in old time did not according to their priuate conceits deliuer their owne inuentions in preaching rhe Prophets were not like vnto such rash teachers which preach that for doctrine which comes first to the tongues end c. The point hence to be noted of vs is that Doctrine The Scriptures are not the inuention of man They were not excogitated or inuented in pollicie to keepe men in awe as infidelious Atheists affirme They came not neither were they brought in by mans wit or wisedome So saith the Text. For the further proofe I referre the Christian reader to that in Gal. 1.11 But I certifie you brethren that the Gospell which was preached of me is not after man for I neither receiued it of man neither was I taught it And to that in 1. Cor. 2.4 And my speech and my preaching was not with entising words of mans wisedome Reason And the truth is such is the mysterie of the word such is the godly simplicitie such is the power such is the stile that it is impossible it should be inuented by man Neuer man spake as this word speaketh Secondly the penmen of the Scripture were vnlearned and plaine men some of them being heardmen and gatherers of Sycamore fruite as was Amos 7.14 Others of them being fishermen as were the Apostles Therefore it is neither likely nor possible that they should inuent such writings as the Scriptures are by their owne braine Vse Let this therefore teach vs not to receiue the word as the word of man respecting of it according to the person or qualitie or wisedome of him that doth deliuer it It is not to be valued according to any mans worth Let it also teach vs to abhorre all Atheisticall thoughts which call into question the authoritie of Gods word Holy men of God In which words three points concerning the Prophets and Apostles may be obserued First that they were but men Secondly that they were men of God Thirdly that they were holy men That Doctrine The Prophets and Apostles were men and nor Gods or not Angels It is euident not onely out of this place but also by their owne confessions in other places Isay confesseth himselfe a man of vncleane lips Isay 6.5 In like manner Barnabas and Paul acknowledged themselues to be men of like passions Acts 14.15 And Peter saith to Cornelius falling downe vnto him Stand vp I my selfe also am a man Acts 10.26 Reason Yea if they had not acknowledged it yet reason would haue proued the truth of the point For first they were chosen from amongst men Acts. 1.21 Of these men which haue companied with vs all the time that the Lord Iesus went in and out amongst vs must one be ordained as a witnesse c. Secondly they had humaine frailties which proued them also to be men what imperfections were there in Moses in Dauid in Ionas and in all the Apostles I will not stand to relate them being manifest vnto all such as are conuersant in the Scripture Obiection If any shall obiect that in Exod. 7.1 I haue made thee a God vnto Pharaoh I answere The meaning is I haue made thee in stead of a God as it is also explaned Exod. 4.16 Thou shalt be in stead of a God to Aaron Obiection If any obiect further that Gods Ministers are tearmed Angels diuers times in the 7. Epistles written to the 7. Churches Reu. 2. and 3. I answere It is true Gods Ministers are Angels by office but not by nature Vse We must not therefore wonder much lesse be offended if we reade or heare of the humane frailties of the Prophets and Apostles Alas they were but men as well as we let vs rather take occasion to admire the power of God who wrought so great things by such fraile instruments Secondly it must teach vs not to worship the Prophets and Apostles and much lesse other Saints which are inferiour vnto them Remembring they are but men Thirdly It must teach vs not to stumble if we finde humane frailties in the very Ministers Alas remember we be but men yea let it teach vs also not to dote vpon the persons of the Ministers Let vs not reioyce in men let vs not thinke of men aboue that which is written 1. Cor. 4.6 I speake not this to cloake or excuse grosse sinnes in Ministers or to maske them with the colour of humaine frailties Neither doe I speake to derogate any thing from that reuerent opinion which people ought to haue of reuerent Ministers God forbid I should But to teach vs in these things to vse a godly moderation in our iudgements Holy men of God The next point to be considered concerning the Prophets and Apostles is that Doctrine They were men of God Thus they were acknowledged in diuers places as in 1. King 13.1 Behold there came a man of God to him saying c. And so in my Text. Reason And thus they were fitly tearmed First because they had their calling from God Gal. 1.1 Paul an Apostle not of man neither by man but by Iesus Christ and God the Father which raysed him from the dead Secondly because they stood mainly for God ayming to promote his glory in all things Ro. 3.4 Let God be true and euery man a liar Thirdly because they were excellent men euen as the great and excellent Cedars are tearmed Cedars of God in the Hebrew Psal 80.10 So are the Prophets and Apostles called men of God because they were excellent men Vse Let this teach vs to respect the writings of the Prophets and Apostles aboue all other writings for these men were men of God yea they were so called by a kinde of excellency None were men of God in comparison of them Secondly let it teach vs not to nick-name Gods Ministers The Spirit of God can vouchsafe here to giue them a reuerent name as we see men of God Thirdly let it teach vs Ministers to carry our selues not as sonnes of Belial but as men of God Let vs endeauour to walke worthy of those Titles which the holy Ghost doth giue vnto vs in the Scripture What auaileth it my brethren to haue a name to liue and in the meane time to be dead Reuelation the third chapter and the first verse Holy men of God The third and last thing to be obserued concerning the Prophets and Apostles is that Doctrine They were holy men And the truth of this point is manifest by these places of Scripture following Luke 1.70 As he spake by the mouth of his holy Prophets Ephes 3.5 Which in other ages was not made knowne to the sonnes of men as it is now reuealed vnto the holy Apostles and Prophets by the Spirit Acts 3.21 Whom the heauens must receiue vntill the times of restitution of al things which God hath