Exposition on 2 Peter 1, Exposition · Verse 19
We hauehave a more ſure word of Prophecy: Or, as it is in the originall: We hauehave a more ſure Propheticall word: as though the Apoſtle had ſaid, That which I write vntounto 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 vntounto Chriſt doe all the Prophets giuegive witneſſe, Acts 10.43. Yea, all the Prophets, from Samuel, and thoſe that follow after, as many as hauehave ſpoken, hauehave 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 vsus, in the houſe of his ſeruant Dauid, as he ſpake by the mouth of his holy Prophets which hauehave beene ſince the world began: And that in Iohn 5.39. Search the Scriptures, for in them ye thinke to hauehave 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 giuegive 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 hauehave a more ſure word, that is (ſay they) we hauehave 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 vntounto 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 vsus 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 vntounto 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 vntounto you then that which we hauehave preached vntounto you, let him be accurſed. VntoUnto this accordeth that in Epheſ. 2.20. Ye are built vponupon 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 vponupon the authority of the Church then vponupon 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 vsus learne therefore to keepe cloſe to the word of God, and to ground our faith vponupon it alone. Let vsus 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, hauehave their Authours, vponupon whom they doe eſpecially ground: but the Chriſtian hath a more ſ…re foundation; namely, the word of God. In like maner, the Anabaptiſts hauehave their dreames and fancies, in ſtead of reuelations to ground vponupon: and the hypocrite, he hath the iudgements, or rather the perſons of ſuch and ſuch whom he eſteemes reuerent Miniſters to reſt vponupon; but the ſound Chriſtian hath reſpect onelyonly 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 giuegive 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 giuegive diligent heed to the word of God, it is manifeſt: For if the word ſpoken by Angels was ſtedfaſt, and eueryevery 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 vsus to giuegive 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, ſhalbe deſtroyed, Prou. 13.13. Fourthly, becauſe he that turneth backe his eare from hearing the Law, euen his prayers ſhalbe abhomination, Prou. 28.9.
Queſt.But, what is it to hauehave reſpect or to giuegive 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 we liue: firſt, ſuch as are negligent commers to the Church. Secondly, ſuch as come to the Church, but attend not as they ought to the word, but ſuffer their mindes and ſenſes to be carried after other matters. Thirdly, ſuch as come and hearken to the word, but go their way againe without any purpoſe to practiſe any iot of that which they heare. All theſe are negligent hearers, they attend not to the word of God, or they take not heed vntounto it.
The ſecond doctrine propounded is, that Doctrine.It is a commendable thing to take heede to the word. To the which taking heed ye do well, &c.
For what did our Sauiour ſo highly commend Mary in Luke 10.42? but becauſe ſhe had choſen the good part, that is, attended vponupon the hearing of the word for the attaining of ſaluation. And, for what were the Beroeans ſo highly commended? Acts 17.11. but becauſe they ſearched the Scriptures, &c.
Reaſon.And to heare and take heed to the word muſt needes be commendable: firſt, becauſe it is an honeſt practiſe. Secondly, becauſe it is a godly practiſe. Thirdly, becauſe it is, and hath beene the practiſe of all Saints from generation to generation.
Vſe.This ſerues iuſtly to condemne the practiſe of them which rayle againſt going to ſermons, againſt reading Gods word, and other holy duties. Theſe rayling Rabſhachees ſhould conſider, that it were their duty rather to commend theſe practiſes.
Secondly, this may ſerue to teach vsus, neuer to be aſhamed of this practiſe of taking heede to the word of God; though all the world ſhould caſt contempt vponupon it, yet the thing in it ſelfe is truly commendable.
Thirdly, this may ſerue to encourage all ſuch as giuegive diligent heede to the word of God, alwaies prouided, that they be carefull to follow two callings, viz. both their generall calling, and alſo their particular. A true Chriſtian muſt ſo heare, as that he ſtill hauehave time to earne his owne bread; and he muſt ſo labour for things neceſſary for this life, as that ſtill he hauehave his religious houres eueryevery day to attend vntounto Gods word either read or preached.
Ye doe well. Whence obſerue in the third place, that Doctrine.It is the dutie of Miniſters to encourage the people in their hearing of Gods word, by due commendation giuen vntounto them for the ſame. Thus doth Peter in this Text, when he perceiued that his auditory did giuegive diligent heede to the things that were ſpoken; he animateth them with this commendation, VntoUnto the which giuing heede ye doe well. The like practiſe we obſerue in Paul, in 1. Cor. 11.2: Now I commend you brethren that you remember me in all things, and keepe the ordinances as I deliuered them vntounto you. And in 1. Theſſ. 1.6: Ye became followers of vsus and of the Lord, hauing receiued the word in much affliction with ioy in the holy Ghoſt. So that ye were enſamples to all that beleeue in Macedonia and Achaia.
The like practiſe we ſee in Chriſt, Luke 8.21. My mother and my brethren are theſe which heare the word of God, and doe it; he ſo farre commendeth the diligent hearers of Gods word, that he ſeemeth to preferre them before his mother which brought him into the world. The like we ſee in the ſame our bleſſed Sauiour in Reu. 3.8. where he commendeth the Church of Philadelphia for keeping his word.
Reaſon.And there is good ground for it, that a Miniſter may and ought to commend the people for their diligent heede giuen vntounto the word. As firſt, becauſe it may be a meanes to encourage them in their zeale, yea, to make them more zealous. Secondly, becauſe it may be a meanes to ſtirre vp others, which are as yet negligent of the word, to become zealous hearers of the ſame. Thirdly, becauſe a Miniſter ſhall hereby diſcharge a Miniſteriall good dutie to God, though no ſucceſſe ſhould follow vponupon the ſame.
1. Obiection.But ſome, poſſibly, may obiect, That it is not ſafe to commend Gods children for their well doing, leſt they ſhould be puffed vp by our commendation. Anſw.I anſwere: We muſt not be too iealous of our brethren we muſt hope the beſt; let vsus doe that which God requireth as a duty of vsus, and leaue the ſucceſſe to God.
2. Obiection.Others may likewiſe obiect, that it is not ſafe for a Miniſter, of all other, to commend people for taking heede to the word of God; becauſe this were the way to come to be ſuſpected of vaine-glorie, or of going about to draw diſciples after him: ſo, if a Miniſter ſhall giuegive almes, he ſhall finde ſome that will taxe him for hypocriſie; or if he preach earneſtly againſt ſinne; ſome, poſſibly, will ſay he is too buſie or contentious: But a Miniſter in this caſe, muſt paſſe very little to be iudged of mans iudgement, there is one which iudgeth him, which is the Lord. Let a Miniſter doe that which is pleaſing to God, though all the world ſhould cenſure him for it.
Vſe.This may ſerue iuſtly to reproue too many Miniſters, which reproue people for taking heede to the word, thinking them to be too forward, if they be zealous to heare: But let ſuch know, it were their dutie rather to commend ſuch people, and to bleſſe God for them, and to turne the edge of their reproach vponupon profane neglecters of the ordinance of God.
Secondly, this ſhould teach Gods people, to giuegive ſuch heede vntounto the word, and to be ſo diligent in hearing and attending, and to carry themſelues ſo reuerently in the houſe of God, as that Miniſters may hauehave iuſt cauſe to commend them, and to reioyce of them. EueryEvery one could be content to be praiſed, but how few be there which labour to deſerue prayſe?
Thirdly, this ſhould teach vsus to be thankefull to our gracious God, in that he is not only content to accept of our zeale and forwardneſſe, but alſo is willing that we ſhould be commended for the ſame.
As vntounto a light. Whence note this point, viz. that Doctrine.the word is a light. And for proofe hereof, I referre you to that in Pſal. 119.105: Thy word is a Lampe vntounto my feete, and a light vntounto my path: and 1. Iohn 2.9: The darkeneſſe is paſt, and the true light now ſhineth: and Iohn 5.35. Ye could hauehave reioyced in his light for a ſeaſon: and Iohn 3.14. This is the condemnation, that light is come into the world, and men loued darkeneſſe rather then light.
Reaſon.And indeede the word of God may well be compared to light. Firſt, becauſe as light is an incorruptible thing; though it ſhine vponupon a ſtinking dunghill, yet it is not corrupted: Euen ſo the word is vncorruptible ſeede, as Peter termeth it 1. Pet. 1.23. And though it be preached to neuer ſo baſe perſons, yet it receiueth no tainture or infection.
Secondly, becauſe as light diſcouereth the ſoulneſſe of the roome or place where it ſhineth; euen ſo doth the word diſcouer the iniquitie of ſuch places where it is 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 vponupon a dead carkaſe, it cauſeth to ſmell the more odiouſly; but ſhining vponupon hearbs it maketh them the more fragrant. Euen ſo the word is the fauor of death vntounto death vntounto the reprobate, but the ſauor of life vntounto life, vntounto 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 giuegive 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: EueryEvery 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 louelove darkneſſe more then light, Iohn 3.19. How many wretched perſons be there in the world, that when for the preſent they hauehave 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 eueryevery one of vsus to be thankfull vntounto 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 vsus, whileſt we hauehave the light to walke in the light, leſt darkneſſe come vponupon vsus, Iohn 12.35. Yea, being children of the light, we muſt walke as children of the light. We that hauehave 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 hauehave 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 eueryevery 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 hauehave ſeene great light, and to them which ſate in the region and ſhadow of death, light is ſprong vp. Luke 1.78.76: To giuegive 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 hauehave great knowledge in religion, therefore how is their hearts a darke place? Anſw.Not becauſe they hauehave no knowledg at all, but becauſe they hauehave 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 hauehave.
Secondly, this ſhould teach vsus 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 vsus 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 hauehave 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 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 dayſpring which viſiteth vsus 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 giuegive 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 hauehave this dawning and day ſtarre ariſe in their hearts?
Anſwer.No verily. For though they hauehave 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 vntounto 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 giuegive 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 vsus. And it is neceſſary that we ſhould continue in diligence in this kinde vntounto 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 hauehave patience to ſtay vntill ſome come to the doore, to giuegive 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 vponupon them, their coming is meerely vaine.
Obiection.But ſome poſſibly will ſay, I hauehave 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 onelyonly to heare Gods word, vntill we be effectually wrought vponupon, and may we then lawfully caſt it off?
Not ſo: but the Spirit of God laboureth eſpecially to ſtrengthen vsus to hold out till we be effectually wrought vponupon, 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 vponupon indeede, we need not almoſt bid him giuegive diligence to the word, for he hungereth and thirſteth after it as after his appointed food. The like place we hauehave, 1. Timothie 4.11. Till I come, giuegive 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 vntounto 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?