Exposition of the Two Epistles of Peter, Epistle and exposition 2 · Chapter 1

Exposition of the Two Epistles of Peter · Epistle and exposition 2 · Chapter 1

p. 266CHAP. 1.

THe parts of this Chapter are three. In the firſt, which is the preface to the whole Epiſtle, is contained a deſcription of the Apoſtle, and thoſe to whom he writeth, in the Inſcription, ver. 1. An Apoſtolick wiſh for the beſt bleſſings of God to them, to wit, the growing ſenſe of His love, and the fruits thereof, in the Salutation, ver. 2. Grounds of encouragement that it ſhould be according to his wiſh, to wit, that there was a ſaving work of grace already begun in them, which he deſcribeth, from the cauſe, nature, parts, and way of working of it, ver. 3, 4.

In the ſecond, which is the firſt principal part of the Epiſtle, he exhorteth to diligence, and the ſtudy of growth in grace, reckoning out ſeveral ſteps of their progreſſe, ver. 5, 6, 7. with many moving arguments thereto, ver. 8, 9, 10, 11, 12, 13, 14, 15. And becauſe there is no growth but by the knowledge and uſe-making of Chriſt, and Chriſt is only revealed in the Word preached and written. Therefore,

In the third part of the Chapter, there is a commendation of the preaching of the Goſpel, ver. 16. of Chriſt himſelf the chief ſubject thereof, ver. 17, 18. and of the whole written Word from the certainty and uſefulneſſe thereof, ver. 19. and from the divine authority thereof, ver. 20, 21.

p. 267Verſ. 1. Simon Peter, a Servant, and an Apoſtle of Jeſus Chriſt, to them that have obtained like precious faith with us, through the righteouſneſs of God, and our Saviour Jeſus Chriſt.

THe Apoſtle deſcribeth himſelf, 1. from two names, which deſign his perſon. Simon, his old name, when he was a fiſher; Peter, his new ſurname, given him when Chriſt called him, Mark 1.16. and 3.16. The one minding him of his former ignorant and mean condition; the other, of the honour Chriſt put upon him, when He made him a lively ſtone in the Church, and a Believer, and Preacher of that Truth, upon which, as a Rock, He buildeth His Church; which is Chriſt's own expoſition of the name Peter, Mat. 16.18. Hence Learn, It is very neceſſary to carry to the end of our time with us, the ſenſible remembrance of what we were before Chriſt did manifeſt himſelf to us, and of what His grace hath made us, that we may go to Heaven both humble, and thankful: Therefore the Apoſtle ſetteth down theſe two names here in the beginning of his Teſtament, Simon Peter. Next, he deſcribeth himſelf from two ſtiles, which deſign his office; the one common to all the Officers of the Church, the other proper to thoſe who had immediate Commiſſion, and extraordinary Aſſiſtance from Chriſt, to publiſh the Goſpel, and work Miracles. Hence Learn, 1. It is honour enough for the higheſt Office-bearer in the Church, to be a Servant of Chriſt; ſo doth this Apoſtle eſteem it, who never called himſelf, Lord, or Head of the Church; but diſcharged it in all Miniſters, 1 Pet. 5.3. and here taketh a lower title to himſelf, A Servant. 2. It is neceſſary for Chriſt's Ambaſſadors to know and aſſert their Calling from Him, that Truth may have weight with People, and they may have courage, what-ever their faithfulneſſe may coſt them: for, while the Apoſtle knoweth himſelf to be a Servant of Jeſus Chriſt, he dare avow himſelf by name p. 268and ſurname, even when he … publiſhing Truths, that coſt him his life; Simon Peter a Servant, and an Apoſtle of Jeſus Chriſt. 2. He deſcribeth theſe, to whom the Epiſtle is mainly directed, from the worth of their faith, equal to the faith of the Apoſtles, for all ſaving effects; and cleareth the way how they came by it, to wit, by the vertue of the faithfulnes of God, and the merits of Chriſt. Hence Learn, 1. The Scriptures are not only given for converting ſinners, and working grace where it is not, Pſal. 19.7. But alſo for their ſake who are already converted and gracious; fine places being mainly intended for them, to further their growth, guard them againſt temptations, and to fit them for their laſt meeting with Chriſt; which are the ends of this Epiſtle, directed mainly to them that have obtained precious faith. 2. Although ſome Believers are more ſtrong in believing, and ſo have more joy and peace than others, 1 Joh. 2.13, 14. Yet is the faith of them all of alike worth, in ſo far as it uniteth them all to the ſame Saviour, from whom the weakeſt faith ſhall never ſhed; intereſteth them all in the ſame ſpiritual promiſes, priviledges, and glorious reward, and is bought for them all with the ſame price: in all which reſpects, the true faith of the meaneſt Believer is alike precious with the faith of the Apoſtles. 3. The way how ſaving faith cometh to the Elect, and is wrought in their hearts, is, by vertue of the faithfulneſſe of God, who promiſed to Chriſt, in the Covenant of Redemption, the beſtowing of it upon the Elect, Pſal. 110.3. and to the Elect in the Covenant of Grace, Iſa. 54.13. Joh. 6.45. It being God's righteouſneſſe to prove himſelf faithfull in making all theſe promiſes; and it comes alſo through Chriſt's righteouſneſſe, which is his doing and ſuffering to purchaſe it, and other ſaving graces for us; and ſo, although we have it freely, Yet Chriſt bought it dear, and God is righteous in giving what Himſelf promiſed, and Chriſt paid for, 1 Joh. 1.9. So the Apoſtle makes this precious faith to come to all that have it, through the righteouſneſs of God, and our Saviour, Jeſus Chriſt.

p. 269Verſ. 2. Grace and peace be multiplied unto you through the knowledge of God, and of Jeſus our Lord.

In this Salutation he wiſheth to them a daily growth in their hearts, 1. Of the ſweet ſenſe of God's free favour, making the graces of His Spirit to thrive. 2. Of true ſpiritual peace, flowing from the former, and carrying with it every neceſſary bleſſing, as the ſignification of theſe words, grace and peace, and their order doth import; and all this, through their growing in that knowledge of God, and his Son Chriſt, which hath faith, affection, and practice with it. Hence Learn, 1. No leſſe than what is here wiſhed for, is the Lords allowance to every Believer; if they get it not, they have themſelves to blame: for, His Majeſty doth nothing to mar the multiplying of grace and peace upon all that have precious faith. 2. They that would have this rich allowance, muſt not only expect in this order; Grace, or, God's free favour, firſt, and then Peace, with every neceſſary bleſſing; But, they muſt ſtudy to grow daily in the knowledge of the nature and will of God, the purchaſe, fulneſſe, and offices of Chriſt; ſo as by the uſe-making of all, heart and life may be changed: for, ſuch a knowledge is this, through which grace and peace is multiplied. 3. It is not formality or vain repetition, to uſe frequently the ſame expreſſions to God, or to others, when they flow from new ſenſe of the worth and need of the things: for, this Apoſtle, and others, do ordinarily uſe theſe ſame expreſſions in the beginnings of their Epiſtles, Grace and peace, &c.

Verſ. 3. According as His divine power hath given unto us all things, that pertain unto life and godlineſſe, through the knowledge of Him that hath called us to glory and vertue.

Followeth the ground of his confidence, which might alſo hearten them, that it ſhould be acording to his wiſh, p. 270to wit, That Gods powerful gr… …ad already begun a ſaving work in them, by beſtowing freely upon them, all that is eſſential to a gracious frame of ſpirit within, and a holy life without; and this he had done by making them ſo to know Chriſt, as to conſent to Him, calling them by the Goſpel, to glory, or eternal life, as the end, by vertue, which is grace and holineſſe, as the way or means. Hence Learn, 1. The ſeen beginnings of a ſaving work of grace, are comfortable pledges and confirmations to faith, that that work ſhall thrive, it being ſuitable to the Lords wiſdom, power and conſtancy, to carry on and perfect what He hath begun: for, the Apoſtle wiſheth grace and peace to be multiplied, According as His divine power had begun the work. 2. To give grace to a graceleſs ſoul, is a work of Gods infinit power, there being ſo much unworthineſſe, guiltineſſe, and oppoſition to hinder that work in all the Elect: Therefore the cauſe of this work is here made divine power. 3. The Lord in the beſtowing of ſaving grace, worketh both irreſiſtably and freely; neither can any for whom it is appointed and purchaſed, ſo oppoſe, as to hinder the beſtowing of it; for, it is divine power that worketh it: Nor can any in nature ſo uſe their naturals, as to prepare themſelves for, or merit the beſtowing of it: for, divine power worketh, by giving freely all things that pertain to life, and ſo the very preparations for the new life. 4. The ſubſtance of every ſaving grace, though not the full meaſure, and a right to what may enable for honouring God in practice, is given at once in converſion; As a Child, when it firſt liveth, or is new born, hath all the eſſential parts of a man: Therfore to theſe, to whom the Apoſtle wiſheth encreaſe of grace, and upon whom he is to preſſe growth, he affirmeth to be already given all things that pertain to life and godlineſs. 5. The very firſt beginnings of grace is wrought in the heart, by making a ſinner drink-in the knowledge of Chriſt: the Law indeed prepares for this work, by diſcovering ſin and deſerved wrath, and terrifying the conſcience; But the p. 271Goſpel, which holde… out Chriſt the Saviour from ſin and wrath, having in Him the fulneſſe of grace, and a heart to let it out freely upon graceleſſe ſinners, is the Spirit's inſtrument of working grace: for, as the Apoſtle wiſhed grace to thrive, in the former Verſe, through the knowledge of Chriſt; So here he ſaith, it is given at firſt through the knowledge of Him. 6. Then Chriſt is ſavingly known, and ſo ſaving grace wrought, when the heart conſenteth to Him, calling in His Word to eternal life, by grace and holineſſe the way to it; They may quit their part of glory who come not to Chriſt to be made vertuous, or gracious and holy; for, He hath called us to glory and vertue.

Verſ. 4. Whereby are given unto us exceeding great and precious promiſes; that by theſe you might be partakers of the divine nature, having eſcaped the corruption that is in the world through luſt.

Both the means of working, and the nature of this ſaving work, i… here further cleared. The means are the promiſes of the new Covenant, containing ſuch worthy and dear-bought bleſſings, as the pardon of ſin, taking away the ſtony-heart, &c. the fulfilling of which Promiſes to ſinners, by the divine power of God, doth make them partakers, not of the infinit Eſſence of God, which can neither be divided, nor communicated to any creature, but of ſuch heavenly qualities as make them in ſome weak meaſure like their heavenly Father, and ſo doth free them from the diſpoſition, faſhions, and eſtate, wherein unregenerate men live and periſh. Hence Learn, 1. As the Promiſes of the new Covenant are beyond all expreſſion great and precious, becauſe of the ſpiritual and eternal riches which they do contain, and will be therefore highly eſteemed and commended by all that have faith to imbrace the gift of them; So the way how the Lord worketh ſaving grace at firſt, is by making out theſe Promiſes, enabling the guilty, graceleſſe and curſed p. 272ſinner, to believe and apply, the pardon, grace and bleſſedneſſe freely offered in them: for, ſo the Apoſtle expreſly affirmeth, that by the divine power of God theſe Promiſes are given to us, that by them we may be changed. 2. The receiving of theſe Promiſes by faith, maketh a wonderfull change upon ſinners: for, ſo ſoon as a ſinner getteth grace to believe and apply the free promiſes of the Covenant, as ſoon doth the Lord begin to make out upon his heart the things promiſed, ſo ſtamping it with His own Image, that the ſinner receiving theſe Promiſes, beginneth preſently to look like God his Father, and in ſome weak meaſure, to reſemble Him, in heavenly wiſdom, holineſſe, uprightneſſe, and other of His communicable properties, eſpecially in humility, ſelf-denial, love and pity toward other miſerable ſinners, zeal for the Lords honour, and ſuch other perfections as were eminent in the Man Chriſt; and this is to partake of the divine nature. This change kythes alſo, in abhorring and flying from the filthie faſhions which flow from the unmortified corruption of theſe that are yet living in nature, and ſo eſchewing the wrath and ruine which ſuch are liable to; both which may be underſtood by eſcaping the corruption which is in the world through luſt; and is here made the effect of receiving the Promiſes: and where this work is, it proveth a right to the Covenant, and giveth ground of confidence, that that work ſhall grow. The ſtudy of the growth whereof, the Apoſtle preſſeth in the next place.

Verſ. 5. And beſides this, giving all diligence, adde to your faith, vertue; and to vertue, knowledge;

6. And to knowledge, temperance; and to temperance, patience; and to patience, godlineſſe;

7. And to godlineſſe, brotherly kindneſſe; and to brotherly kindneſſe, charity.

To the end that this ſaving work of grace, deſcribed in the preface, may thrive, The Apoſtle doth here ſeriouſly p. 273exhort gracious …, not to ſatisfie themſelves with the ſight of one, or ſome few graces in themſelves; but to give more than ordinary diligence, that they may ſee every grace drawn forth to exerciſe, and kything in fruits: for which cauſe he reckoneth forth a number of theſe graces, in the exerciſe whereof a Chriſtians growth doth conſiſt. Hence Learn, 1. Even they who diſcern in themſelves a ſaving work of grace, and know the priviledges ſpoken of before, to be theirs, are not now to ſit down idle, and ſatisfied, but to be the more active and diligent in the exerciſe of grace and holy duties: for, ſo ſaith the Apoſtle, Beſides this (that ye have precious faith and promiſes, and do partake of the divine nature) give all diligence. 2. As it is not that ordinary diligence, wherewith moſt Profeſſors ſatisfie themſelves, that will be bleſt to make a thriving Chriſtian; but, ſuch as goeth through all means, and waiteth upon all opportunities of profiting, that their ability and calling will permit them to follow; and gets the flower of a Chriſtians wit, affections, and time, which is here called, all diligence; So, a Chriſtian's end in being thus diligent, muſt not be his own credit before others, or the ſatisfaction of his conſcience only, But that the exerciſe and fruits of one grace may be ſtill added to another, and ſo Chriſt may be honoured in him, and by him; Giving all diligence, adde to your faith, &c. 3. Saving faith which gripeth Chriſt for pardon and ſtrength, and daily flyeth to Him for both, muſt be holden faſt and renewed in the exerciſe of it, by all that would thrive in any other grace, or be fit for any duty; if either we looſe the grips of faith, or do not frequently renew them, we can thrive in nothing: therefore is faith here made the firſt ſtone in this ſpiritual building, to which all the reſt are to be added; Add to your faith, &c. 4. With the maintaining and renewing the acts of ſaving faith, a Chriſtian that would grow, muſt ſo mind his duty, as that he keep himſelf in the neareſt diſpoſition for it: for, no leſſe is ſignified by vertue, than the working habit of every grace, which p. 274keepeth a Chriſtian in ſuch a fitneſſe for doing or ſuffering, that when he is called to them, either of them are lovely to him, and he is in ſome meaſure ready for them; which the Scripture calleth elſewhere, the having of the heart at the right-hand, Eccl. 10.2. and ſtanding with the loyns girt, Eph. 6.14. and here is called Adding to faith, vertue. 5. There is more than this readineſſe of diſpoſition for duty, requiſit to make a growing Chriſtian, even the uſe of holy reaſon to time and mannage duties wiſely, that as the heart lieth to duty, there may be skill to go about it with prudence and circumſpection, as the word, knowledge, here ſignifieth, which is to be added to vertue. 6. Becauſe there remaineth in the beſt many immoderate and unruly affections and paſſions, which, as they are ready to exceed bounds, even about lawfull objects, ſo the exceſſe of them doth darken reaſon, indiſpoſe the heart for duty, mar the exerciſe of faith, and ſo hinder all the former three; Therefore, a Chriſtian that would grow, muſt labour to have, by the power of God's grace in him, ſuch a command over his paſſions of anger fear, grief, &c. and over his affections of love, joy, and the like, eſpecially in the uſe of ſenſual delights, that he may be able to keep them within the bounds, which right reaſon, according to the Rules of God's Word, doth preſcribe to them. Therefore, the Apoſtle exhorteth to adde to knowledge, temperance; which is a grace whereby a Chriſtian's paſſions and affections are held under the dominion of ſanctified reaſon. 7. Becauſe all that walk in this way may expect trials and croſſes in it, Therefore muſt a Chriſtian that would grow, labour for a rational and willing ſubmiſſion to theſe, knowing, that he deſerveth worſe, that they may come from love, and work together for his ſpiritual and eternal good, upon which Scripture-grounds Believers Chriſtian-patience is built, which is here to be added to the former. 8. The Chriſtian that would grow, muſt never conceit himſelf to be above the neceſſity of attending the external Worſhip and Ordinances p. 275of Chriſt, but muſt conſcionably wait upon theſe; not reſting upon the out-ſide of them, but looking eſpecially to the right manner of going about them: for, ſo much doth this wo…d, godlineſs, ſignifie, being diſtinguiſhed from inward graces, and duties to our neighbour, as here it is. 9. A thriving Chriſtian muſt with his godlineſſe make conſcience of duties to his neighbour, eſpecially, of entertaining a kindly and tender affection toward all, whom he is bound in charity to eſteem Children of the ſame Father with himſelf, and kyth this affection to weak and ſtrong, by ſympathizing with them in trouble, ſupplying their neceſſities, edifying their ſouls, and every way ſtudying to promote their ſpiritual and temporal welfare, according to his place and ability, which is to adde to godlineſs, brotherly kindneſs. 10. The duties of love are not to be all confined to the Saints only, But if we would prove our ſelves growing Chriſtians, we muſt thirſt after, and endeavour the true good of the ſouls and bodies of all to whom our prayers or pains may be profitable, within the compaſſe of our calling, which is to adde to brotherly kindneſſe, charity, a grace, the exerciſe whereof, the Scripture preſſeth upon Chriſtians in reference to all men, Gal. 6.10. 1 Theſſ. 3.12.

Verſ. 8. For if theſe things be in you, and abound, they make you that ye ſhall neither be barren, nor unfruitfull in the knowledge of our Lord Jeſus Chriſt.

Becauſe even thoſe who are endued with theſe graces, are ready to become lazie and too contented with their meaſure; Therefore the Apoſtle, to the 16. verſ. doth by many moving arguments, labour to rouſe them up to diligence, and the ſtudy of growth. The firſt motive is from the advantage thereof, That the Chriſtian in whom theſe graces are, and are in lively exerciſe and growth, ſhall never be without work, as the word here tranſlated, barren, doth properly ſignifie; nor ſhall his work be without ſuch fruits as ſhall manifeſt, for his own comfort and p. 276God's honour & the good of others, that he doth ſavingly know, and hath an intereſt in, Jeſus Chriſt, as his own Lord; Therefore the growth, and exerciſe of grace, is much to be ſtudied. Hence Learn, 1. The moſt unqueſtionable duties had need to be preſt upon Chriſtians by many arguments: for, what we do moſt eaſily aſſent to in judgment, we are oftentimes moſt careleſſe of in practice: Therefore doth the Apoſtle in this following part of the Chapter, multiply motives, to preſſe this one clear duty, That gracious perſons ought to ſtudy growth in grace. 2. Even theſe of whom the beſt in the world, may be charitable that they are gracious, ought, notwithſtanding, to put themſelves to the trial, both concerning the truth, and growth of their graces; Therefore, even theſe, who are before ſpoken to, as having precious faith and other graces, are here put to try, if theſe things be in them, and abound. 3. Though the grace of ſanctification be in, and from Chriſt, as the treaſure and fountain thereof, yet it is really inherent in the Regenerate, as the ſubject. It is not ſufficient to believe, that there is abundance of grace in Chriſt; but we muſt try, and labour to ſee, if theſe things be in us from Chriſt. 4. It is a ſafe and approven way, to try the reality and growth of grace by the effects thereof, to wit, a Chriſtian's activity in commanded duties, and his fruitfulneſs in his converſation, for the honour of Chriſt, and the good of others: for, here the Apoſtle putteth them to try, if theſe things be in them, and abounding, which he ſaith they will know by the effects of them, They make you that ye ſhall neither be barren, nor unfruitful in the knowledge of Chriſt. 5. As grace may be in the habits and ſeeds of it, where it is not lively and growing; So it is not the being of it in us, but the livelineſſe and growth of it that makes a Chriſtian buſie, and bear the fruits of chearful obedience to Chriſt's Commands, edifying and ſupplying others, and the like; which fruits will kyth in ſome meaſure, where grace is, and is in vigour, and will evidence a ſaving knowledge of Chriſt, and intereſt in Him: for, p. 277ſaith the Apoſtle, If theſe things be in you, and abound, they make you that ye ſhall neither be barren, nor unfruitful in the knowledge of our Lord Jeſus Chriſt.

Verſ. 9. But he that lacketh theſe things, is blind, and cannot ſee far off, and hath forgotten that he was purged from his old ſins.

The ſecond motive to diligence and growth in grace, is taken from the hazard of the want, or decay of theſe graces. Thoſe that are altogether void of ſaving knowledge, faith, and the reſt of the graces mentioned, are utterly blind in all things ſpiritual, and cannot be taken up with any thing beyond this preſent world, and ſo doth declare that they undervalue that great priviledge, the forgiveneſſe of ſins, which by their Baptiſm and Profeſſion they did ſeem, and were eſteemed to have; Yea, and even thoſe, in whom theſe graces really are, but are under a decay and without exerciſe, they are ſo far blind in things ſpiritual, and intent upon things worldly, that they do, for the time, walk as if they had forgotten their pardon: Concerning both which, the Apoſtle's argument may be underſtood, and hath force to move all to diligence, and the ſtudy of growth in grace. Hence Learn, 1. How ſharp-ſighted ſoever graceleſſe ſouls may be in things that concern their back and belly, and this preſent world; Yet, till Chriſt make a gracious change upon them, they can ſee nothing of the hazard of their periſhing, the worth of ſalvation, or their need of Chriſt, that they might fly to Him, and give up themſelves to His ſervice, and ſo make preparation for death and eternity; For he that lacketh theſe things is blind, and cannot ſee afa… off. 2. While folks are of this temper and way, however they may be eſteemed pardoned ſouls by themſelves, and others, and dealt with by the Church as if they were ſuch, Yet by their being wholly taken up with this preſent life, and making no proviſion for a better, they do declare that they undervalue the forgiveneſſe of ſins … for, p. 278when the eſteem of forgiveneſſe doth not ſtir up to thankfulneſſe and holineſſe, God eſteemeth it forgotten; And he that walketh, as if he forgot himſelf to be pardoned, cannot comfortably conclude himſelf to be ſuch a one, however he may be eſteemed and ſpoken of by the beſt, as one that hath been purged from his old ſins. 3. As ſins once committed, ought ſtill to be eſteemed old, as rags that are caſt off, or vomits never to be licked up again; So all that either are, or do profeſſe, or eſteem themſelves to be pardoned, ought to keep the ſenſible remembrance of the Lord's pardoning mercy ſo freſh in their hearts, as they may be daily renewing their repentance for their old ſins, their thankfulneſs for the forgiveneſs of them, and watchfulneſs againſt the like; the lack of which lively exerciſes, even in real Believers, proveth them to be much forgetful that they have been purged from their old ſins.

Verſ. 10. Wherefore the rather, Brethren, give diligence to make your calling and election ſure: for if ye do theſe things, ye ſhall never fall.

Followeth the third and fourth motives to diligence and growth in grace. The one is, The more of theſe a Chriſtian attain▪ unto, the more ſhall be his clearneſſe and certainty that he was from eternity choſen to life, and is in time effectually called. The other is, That by this means he ſhall be kept from Apoſtaſie and yeelding to temptations by the way. From the third motive, Learn, 1. Although the election and effectual calling of every ſoul fled to Chriſt, can be no ſurer than they are in themſelves, Rom. 11.29. 2 Tim. 2.19. Yet may thoſe priviledges be very unſure, and unclear to the apprehenſion of theſe that are both choſen and called; Therefore they are here exhorted to make them ſure. 2. As ſome comfortable meaſure of the certainty of both may be attained to, even by ordinary Believers; So this jewel of Aſſurance doth not fall in the lap of any lazie ſoul, nor can p. 279any expect to attain to it, or yet to entertain it, in whoſe hearts grace is without exerciſe, and whoſe converſation is without fruitfulneſſe: for, ſo the Apoſtle exhorteth, to give all diligence to make them ſure; importing, that without that diligence they cannot be made ſure to our hearts. From the fourth motive, Learn, 1. Although none that are choſen and called, can finally or totally fall away from grace, Yet are they of themſelves ſubject ſo to do, and may actually fall in foul and ſcandalous ſins for a time; ſo much is ſuppoſed in this argument to diligence, If you do theſe things, ye ſhall never fall. 2. The Lord's way of preſerving His own from falling, is, by helping them to exerciſe their faith, and other graces before named, and to entertain ſo much of the fear of falling finally, or ſcandalouſly, as ſtirreth them up to give all diligence, that their falling either wayes may be prevented: for, the hazard of falling is here made a motive to ſtir up Believers to diligence and exerciſe of grace.

Verſ. 11. For ſo an entrance ſhall be miniſtred unto you abundantly, into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt.

Here is the fifth motive. The life of a Chriſtian growing in grace, and diligent in duties, ſhall be to him a begun Heaven upon Earth, his clearneſſe concerning his right to it, and his feeling of the firſt fruits of it, being a begun entry into Heaven, and the bleſſing of God upon his pains. Hence Learn, 1. There is a beginning of Heaven to be had in this life, even ſuch a clear ſight by faith in the VVord, of God reconciled with us in Chriſt, and ſuch fore-taſts of that ſweet life we ſhall have with Him for ever, as filleth the heart ſometimes with comfort, makes duties and difficulties eaſie, as if a Chriſtian were walking in the entry or p…rch of Heaven, and ſtepping-in at the open gate thereof, Pſal. 63.5, 6. Philip. 3.20. which is to have an entrance abundantly miniſtred unto us in that everlaſting Kingdom. 2. As the reward of p. 280wel-doing here, and hereafter, may be propoſed to Believers, and looked upon by them as a motive to diligence, and growth in grace; So the only way to win to the beginning of that ſweet life here, and the full poſſeſſion of it hereafter, is, activity in duties, and keeping grace in lively exerciſe: for, the Apoſtle doth propoſe ſweet firſt-fruits to be had here, and an eternal reign in Chriſt's company for ever hereafter, as a motive to diligence, and the ſtudy of growth, without which neither can be expected; for, So (ſaith he) an entrance ſhall be miniſtred, &c.

Verſ. 12. Wherefore I will not be negligent to put you alwayes in remembrance of theſe things, though ye know them, and be eſtabliſhed in the preſent Truth.

As a ſixth motive, the Apoſtle applieth his own Doctrine, preſſing growth and diligence to himſelf in his Calling as a Miniſter, That ſince the hazard of negligence, and the vantage of diligence was ſo great, as he had cleared, therefore he himſelf would not be negligent in his duty of ſtirring them up to diligence, although he ſuppoſed many of them to be both diſcerning and ſolid Chriſtians, by reaſon whereof they might conceive ſo much preſſing needleſſe. Hence Learn, 1. While a Miniſter preſſeth duties upon People by arguments, or motives, he ought to apply theſe motives to himſelf, for his own up-ſtirring in the duties of his Calling; So doth the Apoſtle here, while he ſaith, Wherefore (to wit, becauſe of the motives, whereby I preſſed diligence upon you) I will not be negligent. 2. One kindly motive of a Miniſter's diligence and earneſtneſſe with People, is, the ſenſe he hath of the hazard or benefit may come to ſouls, by ſlighting, or obeying the Truths and Duties preſſed; So is it with the Apoſtle here, as his own hazard, and vantage ſtirreth him up; So his conſideration of their hazard and advantage, maketh him ſtir them up. 3. As it is the duty and commendation of Chriſtians, not to be p. 281ſtill fluctuating and unfixed in matters of opinion, or practice in Religion; So neither the promiſe of the Spirit, to bring all things to their remembrance, nor Peoples great knowledge and ſetledneſſe in the Truth, doth put them beyond the need of the daily pains of Miniſters, whoſe work is, not only to point out Believers Priviledges, and to inform them of what they know not, But to inculcate, clear, and preſſe known Truths and Duties, even upon diſcerning and ſtabliſhed Chriſtians, whoſe imperfection in knowledge, forgetfulneſſe, lazineſſe, formality, and oftentimes conceit, that much preſſing of known Truths and Duties is needleſſe, doth require that they ſhould be put in mind, though they know and be eſtabliſhed in theſe things.

Verſ. 13. Yea, I think it meet, as long as I am in this tabernacle, to ſtir you up, by putting you in remembrance.

The ſeventh motive ſerveth both to ſtir him up to diligence in his place, and theſe to whom he writes, in theirs; and it is taken from the neceſſity of his ſo doing, and that both upon his part, who was bound to it by vertue of his Calling, as long as he had life with ability; and upon their part, who ſtood in need, not only to be minded of their duty, but to be powerfully rouſed (as the word ſignifieth) to the practice of it. Hence Learn, 1. It is neither the credit nor profit of a Miniſters Calling that ſhould move him to painfulneſſe, but rather the conſideration of the equity of the work, how juſt a thing it is, as the Apoſtle's word here ſignifieth, that one ſo unworthy of ſo honourable an Imployment, and many times juſtly deſerving to have been thruſt out of it, ſhould yet be imployed, furniſhed, and rewarded by Jeſus Chriſt: This made the Apoſtle, and ought to make every other Miniſter, to ſtir up himſelf and others, becauſe he thinketh it meet, or, juſt and equitable ſo to do. 2. As death is the term-day of a Miniſter's ſervice in his Calling, till which time he ought neither to deſire to change his Calling, nor p. 282do it by Deputies under him, though he meet with ſmall ſucceſſe and great hardſhip; So the conſideration of his frail, flitting and fighting condition, imported by being in a tabernacle, ſhould make him ſtir himſelf buſily while time and ſtrength laſteth; Therfore the Apoſtle counted it juſt ſo to do as long as he was in the tabernacle of his body; and was moved to diligence, by taking up his preſent condition, under the ſimilitude of being in a tabernacle. 3. A Miniſter ſhould not content himſelf barely to propound Truths, and minde people of their duty, but by all means ſhould labour with God, and his own heart, to have ſuch power accompanying his pains, that dead, ſleeping and lazie ſouls, may be quickened, wakened, and rouſed up: for, no leſſe doth this word ſignifie, which the Apoſtle addeth to the word he uſed in the former Verſe, to ſtir you up, by putting you in remembrance.

Verſ. 14. Knowing that ſhortly I muſt put off this my tabernacle, even as our Lord Jeſus Chriſt hath ſhewed me.

The eighth motive, is taken from the nearneſſe of the Apoſtle's death, Chriſt having told him, Joh. 21.18. that in his old dayes he ſhould be martyred; and now knowing the time to be near, he maketh uſe of the warning, both for his own, and their up-ſtirring. Hence Learn, 1. The nearer our journeys end be, the faſter ſhould we run, according to our ſtrength, in ſerving Chriſt, and doing good to ſouls: for, when death is near, the beſt will think the great part of their buſineſſe undone: Thus the Apoſtle is earneſt with them, becauſe he knew he was ſhortly to put off his tabernacle. 2. Learn from this, how hard uſage, and unpleaſant to fleſh and bloud, thoſe who are moſt beloved and honoured of Chriſt, may meet with in the world, even ſuch as this Apoſtle met with, who after much perſecution, frequent ſcourging and impriſonment in his younger dayes, muſt notwithſtanding in old age, when natural vigour is abated, and men uſe to look for reſt, fall in the hands of cruel p. 283perſecutors; for, he muſt put off his tabernacle, as Chriſt ſhewed him. The reward maketh up all, and the faith thereof can encourage againſt all; And, no doubt, this man, who had denied his Maſter, did account it his greateſt honour to get leave to ſuffer for Him. 3. Though every one be not ſo particularly warned of their perſonal trials, as Peter was, Yet all, being commanded to make them for ſufferings, 2 Tim. 3.12. ſhould live mindfull thereof, though they be long delayed; and prepare for them, though they be kept off till gray hairs: So the Apoſtle here mindeth, and prepareth for that trial, now in his old age, whereof Chriſt foretold him in his youth. 4. Though it be dangerous to ſlight a Meſſage from the youngeſt Miniſter, fitted for, and lawfully called to, that Work, 2 Tim. 4.12. So a Meſſage from an aged and perſecuted Servant of Chriſt, who is ſhortly like to be plucked away from people, ſhould have a ſpecial weight with them: for, the Apoſtle maketh this an argument to ſtir them up, That he was ſhortly to put off his tabernacle, as Chriſt ſhewed him.

Verſ. 15. Moreover, I will endeavour that you may be able after my deceaſe, to have theſe things alwayes in remembrance.

The laſt motive, is taken from the Apoſtle's zeal for Chriſt's glory, in ſtudying to propagate His Truth for the good of ſouls; And for that end, reſolveth to take courſe before he died, how the Church might reap profit when he was gone; which he did, by writing Scripture, putting forth and inſtructing faithful Labourers, who did good after him. Hence Learn, 1. The ſenſe of Obligation to Jeſus Chriſt, will make His Servants and People, ſincerely ſtudious to do that while they live, that may be ſome way uſefull for His honour and the good of others, when they are gone. And though every one cannot leave ſuch profitable monuments as ſome others have done; Yet ought every Chriſtian endeavour to leave behind them the ſeeds of ſaving knowledge, ſowen in the hearts of thoſe with whom they converſe, at leaſt, the ſavory remembrance of their humble and holy walking, the fruits of their charity and other good works, which may do as much good after their deceaſe, as ſome Volumns do: Therefore did the Apoſtle, not only ſtir them up, while he was in his tabernacle, but endeavoured to propagate the Truth among them and others, after his deceaſe. 2. As the beſt way of ſerving the generation after us, is the ſtudy of tranſmitting pure Truth to them; which the Apoſtle here reſolveth upon: So, the foreſight of approaching trials, doth not abate, but increaſe the zeal of the Lord's faithful Servants after His honour, and the good of ſouls; (the death of the Godly, of what ever kind it be, being a perfect outgate (as the word, deceaſe, ſignifieth) from all ſin, ſorrow and fears) Therefore doth the Apoſtle, knowing he was ſhortly to be martyred, ſtir up himſelf the more to diligence.

Verſ. 16. For we have not followed cunningly deviſed fables, when we made known unto you the power and coming of our Lord Jeſus Chriſt, but were eye-witneſſes of His Majeſty.

Followeth the third part of the Chapter, containing a commendation of the preaching of the Goſpel of Chriſt the chief ſubject thereof, and of the whole written Word. All which may alſo be taken for ſo many further motives, to preſſe what the Apoſtle hath been upon in the former part. 1. He commendeth his own, and the other Apoſtles preaching, from the excellency, and certainty of the Goſpel which they preached, to wit, That their Doctrine, which held forth Chriſt's coming in our fleſh to redeem, and His furniture for that work, was not to be looked upon, as ſome witty fiction, or pleaſant fable, but the moſt certain and ſerious purpoſe under heaven, delivered by thoſe who were eye-witneſſes of the Son of God's perſonal preſence in our fleſh, and of p. 285much glory breaking through it, in His Miracles and Transfiguration. Hence Learn, 1. There is as much atheiſm and unbelief natural to all, as to look upon the myſterie of Salvation through Chriſt incarnate, as upon a fable, invented to kyth the quickneſſe of mens wit, and pleaſe the ears of people; ſo much is imported in this negative part of the commendation of the Apoſtles preaching, We have not followed cunningly deviſed fables. 2. The main ſubject of the preaching of the Goſpel, is to point out Chriſt's coming in our fleſh, ſuch an errand as to Redeem, and Save, and his furniture for that work, which is encouragement enough for every loſt ſinner that hears it, to fly to Him for ſalvation, ſince He is come to ſeek, and ſave ſuch, and hath power to ſave to the utmoſt all that come to God through Him: for, this is here made the ſubſtance of the Apoſtle's preaching, To make known the power and coming of Chriſt. 3. As Jeſus Chriſt doth not uſe all His Servants alike familiarly in everything, but oftentimes thoſe moſt, whom He mindes to try moſt: So, any ſpecial honour any of them getteth, ſhould never be forgotten, but minded, eſpecially when trials are near, and brought forth, only to commend Chriſt and His Truth, and encourage againſt ſuffering. So doth the Apoſtle here, near death, mention that ſpecial honour put upon him and other two, upon the Mount, and maketh it an argument to commend the Doctrine, and prove the certainty of it; We were eye-witneſſes of His Majeſty. 4. The Lord hath uſed all means that can be expected, to make us look upon the buſineſſe of our Redemption and Salvation, through His Son incarnate, as the moſt certain and real buſineſſe of any other: therefore, though He might have only imployed men to write the Goſpel, who had never ſeen Chriſt in the fleſh, and commanded us to believe, Yet hath He condeſcended, for our further ſatisfaction, to make uſe of ſuch men to write the moſt part of the New Teſtament, as ſaw with their bodily eyes Chriſt glorious in fleſh, and ſo were eye-witneſſes of His Majeſty.

p. 286Verſ. 17. For He received from God the Father, honour and glory, when there came ſuch a voice to Him from the Excellent Glory, This is my beloved Son in whom I am well pleaſed.

18. And this voice which came from Heaven we heard, when we were with Him in the holy Mount.

In the next place, the Apoſtle commendeth Chriſt, as our Cautioner and Mediatour, from the high eſteem He hath with the Father; and from the full ſatisfaction the Father hath with the price of Redemption, paid by Him: of both which the Father gave a publick Declaration, from His glorious reſidence in Heaven, before three witneſſes, who were with Chriſt upon a Hill where He did manifeſt Himſelf to be God, glorious in holineſſe. Hence Learn, 1. The Glory of the Son of God incarnate, was ſo obſcured for our ſake, that He needed a Declaration from Heaven, to ſhew the Father's eſteem of Him, and to beget a high eſteem of Him in the hearts of His own: This is imported in Chriſt's receiving from the Father, honour and glory, which was not an addition of any glory to Chriſt, which as God He had not; but a manifeſtation of the glory which He had, but obſcured under the vail of our infirm fleſh. 2. As Glory is ſo excellent a thing, that they that get but a little glimpſe of it, cannot but remember it, and commend it, as worthy to be contended and ſuffered for, as here the Apoſtle doth: So Chriſt, as our Mediatour, hath not only much Glory given Him, as the fruit of His obedience to the death for ſinners, and a pledge to His Members, that they ſhall ſhare of the Glory of their Head, whereof this upon the Mount, was a little fore-ſight and taſt, given Him for His and His Followers encouragement under ſuffering: But alſo, He is in ſuch power and credit with God the Father, that He can do in Heaven and Earth, what He pleaſeth, for the good of His Redeemed Ones; and nothing can be done without Him. All which is imported in Chriſt, p. 287receiving from the Father honour and glory, by a voice from that Excellent Glory. 3. God the Father is ſo fully ſatiſfied, and compleatly paid, by the Mediatour Chriſt, for all that flie to Him for refuge, that He ſeeketh no further mends for all their wrongs, nor further price for what they need, only that they do receive Him freely, as He is freely offered; and that as the Father ſpeaketh down this of Chriſt, to ſinners, He is my beloved Son, in Him I am well pleaſed; Hear Him, So ſinners ſhould anſwer back again with their hearts, Chriſt is our beloved Redeemer, in whom we are well pleaſed, Let the Father hear Him for us. 4. It is not eaſie for wakened ſinners, who are oftentimes much unſatisfied with themſelves, to believe, and take comfort from this, That God is well ſatisfied with Chriſt for them: Therefore, though Iſaiah preached, and wrote this Truth, the Father ſpoke it down from Heaven twice before witneſſes; three Evangeliſts have recorded it, and ſome of them have ſet it down thrice, Iſa. 42.1. Mat. 3.17. and 12.18. and 17.5. Mar. 1.11. Luk. 3.22. and 9.35. Yet the Apoſtle ſetteth it down here, and to make it take impreſſion, ſaith again, This voice we heard, when we were with Him. 5. It is no ſin, nor ſuperſtition, to eſteem, and ſpeak of things, that can have no inherent holineſſe, and may have no religious worſhip, ſo, as may moſt teſtifie our reſpect to His Holineſſe, who doth manifeſt Himſelf in, or by theſe things; for which cauſe, the very Ground and Houſe where He manifeſteth Himſelf, is called Holy, Exod. 3.5. Iſu. 64.11. though they can have no more than a relative holineſſe: And ſeveral other things, ſuch as the Day for His Service, the written Word, &c. and here the Hill, where the Lord, who is glorious in Holineſſe, did ſhew much of His Glory, is called The Holy Mount.

p. 288Verſ. 19. We have alſo a more ſure word of propheſie, whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place, until the day dawn, and the day-ſtar ariſe in your hearts.

In the third place, the Apoſtle commendeth the whole written Word, 1. from the certainty of it. He calleth it A Word of Propheſie, giving to the whole the name of one principal part, moſt of the Old Teſtament being a fore-telling of theſe things concerning the Meſſiah and His Kingdom, which the New cleareth to have their accompliſhment in Him that was born of the Virgin Mary; and calleth it A more ſure Word, comparing it with the Voice from Heaven, whereof he ſpoke immediatly before; not as if there could be any uncertainty in the Lord's Voice ſpeaking from Heaven, but becauſe it is a greater matter, to have fore-ſeen and fore-told things to come, than to have ſeen and related the greateſt things preſent: And becauſe a tranſient Voice is more eaſily miſtaken or forgotten, than a ſtanding authentick Record; therefore, the written Word is a more ſure ground for ſinners faith to reſt upon, than a Voice from Heaven could be. Next, he commendeth the written Word from the uſefulneſſe thereof, that it ſhould prove to ſinners, who make it the rule of their faith and manners, a comfortable Directory, through this dark ſtate of ignorance and miſery, until they get ſuch a meaſure of the promiſed Spirit, and nearneſs to the Son of righteouſneſs, that they ſhall not need a proſpect of Glaſſe, of the Word and Ordinances, which will not be till death and the dawning of the day of eternity. Hence Learn, 1. The written Word, believed to be the Lord's mind, is the ſureſt ground, for faith to reſt upon, of any that ever hath been, or can be, given to ſinners, ſubject to forgetfulneſſe, jealouſies and miſtakes; the general offers of Chriſt, and free promiſes of His grace, excluding none who will not exclude themſelves, give more ſolid encouragement to ſelf-judging p. 289ſinners, than they could have by a Voice from Heaven, calling them by their names; for, that would readily be ſuſpected to be another than the Lord's, or ſpoken to another of that name: Therefore, the Apoſtle comparing the written Word, with the Voice from Heaven, calleth it to ſinners, A more ſure Word. 2. As this world is ſo dark a place, that our own reaſon, the counſel or example of others, will often leave us comfortleſſe, to wander and fall in ſnares, except we look to the light of the Word, which ſhineth in this dark place: So they have the Lord's approbation and commendation, who do apply their hearts to, and ſatisfie themſelves with, this Word, as the only and ſufficient ground of their faith, and rule of their manners, to keep them from erring in judgment or practice; for, ſo ſaith the Apoſtle, VVhereunto ye do well to take heed, as to a light that ſhineth in a dark place. 3. Although the light be now clear, in compariſon of what was before Chriſt came; Yet, being compared with that light we ſhall have in Heaven, it is but dark; Like the light that ſhineth out of a room where a candle is, in a room where the candle is not ſeen: So much doth this ſimilitude of a light ſhining in a dark place, import. 4. Though it be ſo, Yet ſhall the Word give comfortable direction to all that follow the light of it, under all their croſſes, confuſions, and difficulties, and theſe who make it a lamp to their feet, and a light to their path, may be ſure to get at laſt ſuch a clear and ſatisfactory ſight of Chriſt, as ſhall baniſh all darkneſſe and doubts; and ſuch a near union and fellowſhip with Him, the bright Morning-Star, gloriouſly preſent by His Spirit in their hearts, and perſonally alſo in humane nature, converſing with them for ever, that they ſhall have no more need of Word or Ordinances; which is the condition here deſcribed by the Apoſtle, only to be expected in Heaven, till which time we will never be above the direction of the Word and uſe of the Ordinances, Eph. 4.13. Cant. 4.12.

p. 290Verſ. 20. Knowing this firſt, that no Propheſie of the Scripture is of any private interpretation.

21. For the Propheſie came not in old time by the will of man: but holy men of God ſpake as they were moved by the Holy Ghoſt.

Laſt of all, the Apoſtle commendeth the written Word, from the Divine Authority of it; the interpretation or true meaning whereof, cannot be found out by the wit, or proper invention of any; whereof the Apoſtle giveth a reaſon, Becauſe theſe truly gracious men, who were conſecrated, and ſet a part by the Lord, for receiving and regiſtring His mind in Scriptures, could neither ſpeak nor write, when, nor what things they pleaſed, but as they were immediatly moved, and infallibly furniſhed by the Lord's Spirit, whoſe mind it is; Therefore the Scriptures are of Divine Authority; and this the Apoſtle ſaith, muſt be known firſt, to wit, as a principle of ſaving knowledge, without which, Chriſtians cannot profit by the Scriptures. Hence Learn, 1. As the Scriptures do not hold forth to us the device of their heads who wrote it, but the publick mind of God: So none can attain to the right meaning, nor be able to hold forth the true interpretation thereof, by their own proper skill, or invention, there being in it ſuch knots (as the word interpretation importeth) as cannot be looſed, but by humble imploring the help of the Spirit, whoſe mind it is, as the Pen-men of it themſelves did, that they might know what was revealed to themſelves, Pſa. 119.18. Dan. 2.22. Zech. 4.4, 5. and by comparing one place with another, Act. 17.11. and making uſe of other helps that God hath given, Dan. 9.2. 1 Tim. 4.13, 14, 15. by which means, through the Lords bleſſing, we may come to ſome ſaving meaſure of the knowledge of God's mind in His Word; and may have the common or publick conſent of both Prophets and Apoſtles, to every ſaving Truth made known … us therein: for, no Propheſie, or, part, of Scripture p. 291is of any private interpretation. 2. As it is the duty of all the Lord's People, to fix in their minds, as an unqueſtionable Truth, this principle, That the Scriptures being the Lord's mind, none can of themſelves attain to the true meaning of them: So, till this principle be known, at leaſt ſo far as that it be not queſtioned, there can be no light or comfort expected from the Word: for, the Apoſtle, having exhorted in the former Verſe, to look to the Word for direction and comfort, doth adde here, that as they would find theſe, they muſt know this firſt, that it is not of any private interpretation. And though only the Spirit of the Lord, the Author of the Scriptures, can fully perſwade hearts, that they are His mind; Yet, if men would conſider, that a great many of theſe truths that are revealed in Scripture, are not only agreeable to Natures-light, but may be in ſome meaſure known by it; The one (to wit, the light of Nature) teaching, That there is one God, the firſt cauſe of all, omnipotent, wiſe, righteous and good; that it is reaſonable He ſhould be ſerved, and that according to His own will, which therefore He, being both wiſe and good, muſt have ſome way revealed, that reaſonable creatures have immortal ſouls, and ſo die not as the beaſts; that there is no true happineſſe in theſe things, wherein men do ordinarily ſeek it; that ſince vice and vertue, receive not ſuitable rewards here, there muſt be puniſhment and reward after this life: all which, and many other things of this ſort, Natures-light teacheth, though darkly, as the Scriptures themſelves, Rom. 1.19, 20. and the Writings of thoſe that never knew the Scriptures, do witneſſe. The other again, (to wit, the Scriptures) clearly revealing theſe ſame things, pointing out the nature, will and way of worſhipping of the true God; what that reward and puniſhment after this life, is; and the right way of attaining the one, and eſchewing the other. And though ſome things revealed in Scripture, ſuch as the incar… tion of Chriſt, the way of ſalvation by faith in his death, the reſurrection of the dead, and other things … theſe, p. 292have not been known by natural reaſon; Yet none of all theſe are contrary to ſuch concluſions as may be drawn from principles that are naturally known, concerning the power, wiſdom and goodneſſe of God: And withall, if men would conſider the wonderful harmony of the purpoſe contained in the Scripture; the likeneſſe of the ſtile thereof, though written by ſo many ſeveral men, living in ſo far diſtant ages, and places of the world; the exact anſwerableneſſe of ſo many future events to their predictions in this Word; the experience of all the lovers of it, who (having no leſſe uſe of their reaſon than any Atheiſt ever had) have found ſo ſingular a power in it, to terrifie and humble the mind of man, and then to give it true peace and comfort, and ſo freſh a ſweetneſſe, that the more it be ſtudied, it delighteth the more, which no Writing in the world beſides can do: The wonderful preſervation of it againſt the malice of Satan and wicked men, who would have ſo hated and perſecuted it, and the lovers of it, if it had been a man's device: If (I ſay) men, that have the uſe of reaſon, would ponder theſe things, they could hardly (except they were plagued with Atheiſm) force their hearts to contradict this Truth, which the Apoſtle here delivereth, That the Scriptures are not the mind of man, but the mind of God. And the arguments that move to the receiving of this Truth, are ſo much the more to be weighed, that the Apoſtle makes this a Truth to be known firſt, before Chriſtians can get ſaving light, or true comfort, from the Scripture. Knowing this firſt, that no Propheſie of Scripture is of any private interpretation. 3. Although the Lord have imployed men, void of true ſanctification, to propheſie ſome things now ſet down by others, in Scripture as His mind, Numb. 23, & 24. chapters, and to preach the Goſpel, Mat. 10.4. and ſo may yet imploy ſuch men, in whoſe hands the Word and Ordinances may be made …ectual for the ſalvation of others, as the Laws of a Na… orderly publiſhed by an authorized Meſſenger, are …, what-ever his perſonal qualifications be; Yet, p. 293thoſe men, whom the Lord imployed to put His mind in the publick Regiſter of the Scripture, though compaſſed with many ſinful infirmities regiſtred by themſelves, were endued with true holineſſe, and in that to be imitated by all, eſpecially thoſe that handle the Scripture, and were infallible in that work, being conſecrated and ſet a part by the Lord for it: Therefore doth the Apoſtle here call them, Holy men of God. 4. Although theſe extraordinary men did find themſelves bound to wait upon the ordinary duties of God's Service, the means of their ſalvation, ſuch as Reading, Prayer, Hearing, uſe of Sacraments, &c. even when they wanted theſe motions, and that aſſiſtance of the Lords Spirit which they deſired and ſometimes found; as appeareth, by their fixing ſet times to themſelves for thoſe exerciſes, and at them, crying for the motions and influences of the Lord's Spirit, Dan. 6.10. Pſ. 119.164. compared with ver. 148, 149. and Pſa. 63.1, 2. & 101.2. Yet was it otherwiſe with them, while they were imployed in that extraordinary work of receiving and publiſhing the Lord's Mind, which now is the Scripture: for, they were not bound to ſee Viſions, or to propheſie, except when they were forcibly moved, and had an extraordinary impulſe and furniture ſo to do; in which imployment they were ſo infallibly born through, as that they could not erre, or miſcarry: All which is ſignified by this word of the Apoſtle's, They ſpoke as they were moved by the Holy Ghoſt. Hence it followeth alſo, That although the Lord's Spirit be promiſed in the Covenant of Grace to every Believer, Ezek. 36.27. and His light and aſſiſtance (which He doth not vouchſafe when we will, but as He pleaſeth, Joh. 3.8.) is to be ſought, and is neceſſary, in ſome meaſure, for the right performance of every duty, Joh. 15.5. Yet is not any ordinary Miniſter, or Chriſtian, to ſtay from their duty till they find that meaſure of the Spirit which they deſire, and ought to ſeek after, But they are to make uſe of the power which they have, as reaſonable creature…, Eccleſ. 9.10. and to ſtir up the gifts and graces they have p. 294as Chriſtians and Believers, Iſa. 64.7. 2 Tim. 4.6. and in the way of their duty, to wait, and cry for the neceſſary influences of the Lord's Spirit, Cant. 4.16. for, the Apoſtle ſpeaketh of this way of the Prophets being immediatly acted by the Spirit, and their not acting as Prophets till then, as ſingular, and proper to them, and ſuch as they; and therefore, not to be pretended to, or imitated by any other, except they would preſume to ſeek out more Scripture from God, after He hath cloſed His Book with a curſe on them that adde to it, Rev. 22.18. They were no ordinary men, nor acted in an ordinary way, who, according to the ſenſe of this place, ſpake as they were moved by the Holy Ghoſt.