from above First of all this letts us see that it is a vain thing to be astonished at the fury of Princes it is but miserable weaknes of men that know what God is certain it is if we serve God aright we would not be moved with the fear of anie man in the world Ye see when as Ieroboam would have apprehended the Prophet that God sent to threaten his judgments upō him for his idolatry when he stretched out his hand to apprehend him God so decred that his hand withered that when he had stretched it out he could not pull it in again This God that could make the hand of a King to wither when he did oppose the counsell of God what need anie man to feare whenas our Saviour and God is on our side We know what Saule did unto David he did use all his skill to destroy him but it was unpossible for him to do it because God who is the King of Kings was with David and God did shew his power against Saule in this when he put Sauls life into Davids hands but hee never put Davids life into Saules hands We knowe what enmity Ahab had against Elias the Prophet yet the Lord cōmaūds him to goe to him the Prophet answered the Lord that he sought his life but the Lord answered him saying goe be not afraid and the Prophet goes to him tells him that it was he that troubled Israell and the Lord restrained him that he could doe the Prophet no harme Infinite examples in the Scriptures wee have of this to let us see that he can hold Kings that they shall doe no more harm then God will suffer them to prove this truth of God that he is King of Kings and Lord of Lords To come yet to make more use of this why doth the Apostle lay this before us the use is partly for Kings and partly for us the first lesson for Kings is this that I touched before concerning Nabuchadnezar how God forced him to learn how to know God to be the King of Kings therfore let all Potentates learn to know that God hath rule over them and their Kingdoms and it is he that makes them Kings and serts them in their thrones and if they doe not this it is just with God to make them will they nill they to acknowledge this to their destruction for the saying of Isaie shal be accomplished which the Lord there speaks all knees shall bow to him and every mouth shall confesse him to bee the Lord for the Lord will not suffer himself long to be despised but in his own time hee will challenge his right in despite of the world it were a blessed thing if Kings would consider this that it is by God that they doe reigne observe what it is Christ shall doe in the last day the proper effect of this Kingdom shall be to put down all principallityes and powers and to give up his Kingdom to God that God may be all in all 1. Corin 15 then shall they see the trueth of this that he is the King of Kings and Lord of Lords if Kings would consider this that the time shall come that the world shall not have a Kingdom nor King but God alone me thinks they would then reverence this God in greater measure then they doe but this sort of doctrine is harsh to Princes eares to think that there is a God above them or that there should be anie of whom they hould their scepter and yet they must know this or feele the truth of it by experience in Gods judgment The second use for Kings and Lords is this that the Apostle doth teach them to doe that which is right to all men that they oppresse no man because they have a King over them in heaven unto whom they must give an accompt of their doings This Argument the Apostle useth to Maisters in sundry places that they should doe that that is right to their servants knowing they have a maister in Heaven If superiours would but acknowledge this that they have a Lord over them that shall take a reckoning of them aswell as they take a reckoning with their inferiours surely it would make them to doe nothing but that which is right these are the uses that doe concern Kings and rulers Now there is great use of this likewise for ourselvs besides the incouragement it gives us not to be afraid of anie power in the world but it teacheth us this lesson not to resist power nor authority because there is no power nor authority but it is from God as the Apostle shewes Now since all authority is of God he that resists authority hee resisteth God but some object what if they be tyrants and merciles men and such as make no conscience to doe wrong I answere even as the Apostle doth to servants whom hee commands to be subject not onely to their good masters and such as are gentle but also to them which are froward so I say if thou wilt doe thy duty thou oughtest rather to suffer wrong and to suffer thyself to be oppressed rather then to lift up thyself against authority which thou art under for if this bond of subjection to Princes were loosed Kingdoms could not stand if every servant should stand against their master and every subject against his Prince when he is wronged no common wealth could stand it is true wee may use all lawfull means to eschew wrong and Magistrates may plead in Parliament with their Princes for they have also their authority from God wee ought to use all lawfull meanes to escape wrong but if there be no possibility of escaping wee must rather suffer them to wrong us for power and authority is to be reverenced as being of God and indeed God doth sometimes in justice give bad rulers to avenge himself for the sins of his people hee gave to Israel a King in his wrath and hee stirred up a wicked King in Israel to avenge himself upō the people for their idolatrie doe you not think but that the divell is Gods instrumēt against the wicked so is every wiked king th◠Lords scourge the rod of his justice to inflict upō his enimies when as good rulers are the blessings of God upon a people that are carefull to please him the Lord will make them nursing Fathers and Mothers unto his church and so God in his infinit wisedom makes Kings and Rulers to subjects as hee sees cause either to plague them or to preserve them this is the secret of Gods providence thus to order the World according as he sees they carry themselvs towards him we see that so long as Israel did not know God so long God gave them into their enimies hands and they had tyrants to rule over them but when they sought the Lord as they should and ought the Lord gave them gracious judges to deliver them out of the hands of their enimies and assoone as they fell from
Apostles that all shall speake evill of them for his sake and this Pastours must expect to finde of men not for that hee handles the Word of God deceitfully but because hee teacheth the truth in sincerity in the evidence of the spirit to the consciences of all men in the sight of God as the Apostle avoucheth concerning himself that hee had preached the truth in the evidence of the truth and in the spirit of God to their consciences so that if their consciences were examined before God they durst not but saye hee is faithfull therefore the Apostle saith if the Gospell be hid it is hid to them that are lost and shall perish so that the wicked themselvs as Peter tells us shal be compelled to justify them in the daie of their visitation they that rayle upon them now shal be forced to justify them these then bee the two things which the Spirit of God will have Pastours to looke unto that they keep this commaundement without spott or rebuke Out of this wee may see and discern what the estate of Gods church is this day there is no church under the sunne but is guilty of one of these two miseries the one is this that Pastours cannot be suffered to perform this or else that Pastours have suffered themselvs to be corrupted to doe the contrarie either their hands are shortened that they have no liberty that though they would never so faine practise Gods commaundements yet they cannot get liberty to doe it or if they have liberty to doe something yet not all things he may doe a part yet not the vhole truth of God this is one of the miseries which lyes upon the Church of God this daye I will not enter into judgment whether the faulte be in the Pastours or in the people but this I am sure if there were more courage in Pastours for Gods truth then there is it were well wee will leave them to answere for themselvs which are guiltye of it The second impiety is this that Pastours for the pleasure of men have corrupted the ordinaunces of God manie waies even in the reformed churches which they have taken frō the church of Rome see what corruptiō now there is in Gods house in manie places see if such be chosen for Bishops as the Apostle hath here described in this epistle come to the administration of the Sacraments and then unto the preachers of the word is anie thing more corrupted than they are is anie thing left of publique prayers and preaching or of administration of the Sacraments according to Gods appointment is that order of government practised among them as the Apostle hath here layd down for the churches practise Let them looke to this epistle and judge themselves according to the rules here sett down and doe not say because it is like the best church therfore it is the best church No if it be not according to this commaundement it is accursed I need not speake of this for it is too palpable and abhominable In manie churches there is all corrupted they will have mens inventions they are not content with Gods ordinaunces but they will have them to be mingled with human inventions or with the devises of that cursed church of Rome this is no small cause of Gods anger and of his fierce wrath to see this charge thus to be troden under foot by Pastours who have so little studied this portion of scripture they learn all things which others should practise and learn nothing which themselvs should practise and learne We all know this that a phisitian that studies naturall phisick for the good of mens bodies that it is a dangerous thing if he shall proffer anie phisick to the patient except those things that are of use and with such mixtures which are profitable for the sick because a little thing amisse may kill the patient and doe we thinke that there is such danger in naturall helps for the preserving of our naturall life and is there not much more daunger in corrupting of the spirituall medicine which should keep us in the life of God that it be-not extinguished what a wofull change is it to corrupt the word and Sacraments so that there is nothing but the very poysoning of the word and Sacraments it is nothing else but poysening the ordinaunces of God The Apostle letts us see this plainly that the force of saving grace is taken from Gods ordinaunces whē they are done otherwise thē he cōmanded In the 1 Cor 1. The Apostle sheweth the reason why he will not preach the Gospell in the intiseinge words of mans wisdom lest saith he I should make the crosse of Christ of none effect is it not a strange thing that the preaching of the word in the intiseing words of mans wisdom or eloquence should take away the force of Christ cruifyed from saving of our soules and yet the Apostle saith it doth so In the 1. Corinths 11.20 When ye come together therefore into one place this is not to eat the Lords body or Lords supper the abuse in eating the Lords supper made that it could not serve as Gods ordinance to comfort the conscience thus we may see the saving force of Gods ordinaunces are taken away when they are polluted by human authority and vain inventions To goe further you see how purely and without spot God will have his ordinaunces to be kept he will not have men to deale with them but that they must be kept intire and pure but how longe must they be so kept vntill the appearing of our Lord Iesus Christ what an important charge may this seeme to bee unto Timothy This letts us see two things in the duty that God hath charged on all Pastours first that in this charge all Ministers are charged with it and that this is not a commaundement to Timothy onely in his time but for all that shall follow in the ministery unto the end of the world till Christe appeare again Secondly let us see another thing namely how this must be done every Minister must keepe it pure and pure he must deliver it into the hands of them which shall succeed him that is he must keep it sincere as the Apostle tells Timothy in his second Epistle deliver that thou hast received unto faithfull men that they may deliver it to others there must be a delivering of it from hand to hand as the Apostle taught Timothy so should he teach other Ministers that they should so preach and administer the sacraments as they might be examples unto them that should come after them to doe the like and this Timothy is said to doe this till Christs appearing when he doth it all his owne time Oh what a fearfull thing is it when Pastours are not carefull to leave the ordinaunces of God and of Christ and the purity of them to those that follow after them they know not what they must answere for who are examples of the contrary oh
all things ād secondly he laieth Chist before us who before Pontius Pilate witnessed a good Confession why this The reason of this is of great moment to be considered of us for the ignorance of this one point is the cause of many foolish pastors and of many foolish Christians for it is not the naked setting of God and of Christ before us that wil serve the turne to stay thy wicked heart from pollution Vnlesse I set God before mee as hee is in Christ as he is a patterne of doing good shewing me how I shold walke I say unlesse I thinke of them thus see them the sight of them shal never do mee good or be of force to stay my wicked heart from sinne for wicked men beleeve there is a God and so do the Divells also and this workes as much in the divells as in many Chistians doth the sight of God and of Christ hinder men from prophanenesse in this world doth it either stay the heart of Preacher or hearer from sinning it doth not the reason is because they have onely a generall mooving and notion of God but they never or seldom take notice of him in his nature and properties as hee is layd before us as a patterne in whose footesteps we must walke and therefore the Apostle laide God before Timothy in the particular consideration of him as he quickeneth all things Christ as he witnessed a good confession before Pontius Pilate Touching the first the spirit of God throughout the scriptures when they speake of any matter concerning God or his glory Commonly hee sets downe a certaine description of God that out of it men may see him so as to feare to do any thing that hee forbiddeth Yet among all the gloriouse discriptions of God there is none more glorious then this which the Apostle hath here set downe in these 4 verses first that it is hee that quickneth all things secondly that hee is the onely Potentate king of kings Lord of Lords dwelling in that light which no man can attaine unto to whom be honour and glorie everlasting so hee sets downe a strait discription of the living God because much is to be considered of God to make all pastours and teachers to be faithfull and to stay sinfull man from corrupting Gods trueth it is not the knowledge of one particular concerning God nor yet of many that will serve the turne but it must be a great and wonderfull knowledge of God that will sanctify a prophane heart to true obedience therefore Christ himselfe ascribeth eternall life unto the knowledge of the true God and him whom God hath sent This is not the generall knowledge of God which many have yet shall be damned but it is such a knowledge as will daunt the most vaine proud heart of man and make it to stoupe under his hand I say such a knowledge of God we must have such an apprehension of God as will not make us to jest at it but such a knowledge as may make us perpetually to tremble and it should be our care to increase in this knowledge of God and to learne to know him aright for it is not the knowledge of God simply but the knowledge of God aright that will make both Pastour and Christians to walke conscionably and sincerely whereas on the contrary wicked men through their Ignorance of God because God holdes his peace and doth not presently execute Iudgment therefore they thought that God did approve of their wickednesse as if God tooke pleasure in sinne as much as they we reade in the psalmes the wicked saith in his heart that God hath forgotten hee hideth his face he will not see it and this makes them to scorne at them which reprove them and all because the sight of God is hid from their eyes The cause of all loosenes of life and wickednesse of heart is cheifly this that though we thinke wee know God yet wee know him not as we shold therefore let us every one labour to understand this that God will have us to know him as hee hath revealed in his word To come to speake of this knowledge more particularly how God is set before us to be considered in his working in his power and in his Omnipotency but in this place hee is set before us in his mightie power and the efficacie thereof Iesus Christ is here set before us for an example to us who witnessed a good Confession and this we must consider of God more particularly for we may not consider God onely in his goodnesse and mercy not in his power justice for that will make men make shipwracke of faith not to walke with an upright heart before God when men looke onely to Gods mercy and forget his power indeed Gods mercy is the moste kindly motive to make us to obey God but it is not the onely motive for the power of God must likewise be laid before our eyes David was astonished when hee did see what judgments God did execute upon men in the 1. Corinth the Apostle tells us what it is that made him a faithfull minister knowing the terrour of the Lord to perswade men he sets before himselfe the horrible judgments that shall be inflicted upon unfaithfull ministers at the last day and this made him to set himselfe to draw men to God by all tbe strēgth hee could he considered not onely Gods goodnesse but he likewise setts before himselfe the terrour of the Lord so as he durst not dalley with Gods trueth but he did labour to the utmost of his power faithfully to dispense Gods truth Iesus Christ hee is set before us as a patterne for Christ is not onely to be considered by us as our Redeemer or mediatour for this doth but beguile foolish men causeth them to sinne more but they should consider an other thing in Christ to witt that hee is not onely given for this but also for a patterne and unlesse wee serve God after his example his blood shal never ransome us These are the two things we are to marke to set God before us not onely in mercy but also in his power we are to set Christ before us not onely as a redeemer but also as a patterne for us to follow his footsteps concerning God he makes choice of this that hee quickneth all things why this to be short Gods power is to be seene in many things but especially Gods power shines in this and hath the greatest force in it to daunt the hearts of men more then any thing whatsoever when he sees God to be the authour of life to all things so that no man lives but by him if any man consider this to wit that they have no breath nor life nor mooving but from God and that it is not in the power of any king or Potentate in the world to give life but God alone and thy life is in Gods
hand to give it to thee to continew it and to restore it when it is taken from thee this consideration is of great moment to preserve us not to offend this God for the pleasure of any Potentate in the world since all the world cannot give mee life nor continue life and when I am dead and life is gone none in heaven or earth can restore me to life except God do it why then should I not be carefull that I offend not this God nay farre be it from me for to do it for any flesh in the world O let us be carefull that wee provoke not this good God to wrath who hath given us life that in his wrath we provoke him not to take it from us againe seeing that God onely gave it mee to honour him am I not bound to consecrate my life to him alone not to obey any creature to disobey him it was not my father or mother that gave mee life but the Lord onely who is the Lord onely who is the Lord of life hee hath put life into me therefore neither for father nor mother should I give my life otherwise then for the honour of God O but some may say if I do so so these men will take away my life from mee have they power to doe it without God saith not Christ feare not them which can kill the body but rather feare him which can cast both soule and body into hell fire and he said againe are not there two sparrowes sold for a farthing and yet not one of them falls on the ground without the providence of our heavenly father how much better are yee then many sparrowes if a sparrow cannot fall to the ground nor any man can take away the life of it without Gods providence than surely all the tirants of the world cannot take away thy life except the Lord suffer them the Lord Iesus himselfe giveth a sweet warning to his disciples when hee saieth to them Rise let us go to Iudea againe his disciples said unto him Master the Iewes of late sought to stone thee goest thou then thither they thought it an hard saying of Christ that they should goe thither againe but Iesus answered them said are there not 12. howers in the day if any man walke in the day he stumbleth not because hee hath the light seeth the light of this world but if a man walke in the night hee stumbleth because there is no light in him What means Christ by this hee meanes by this to tell them that as lōg as the day of mans life doth last which hath a period sett so long he goes without feare as hee that walketh in the day feares not for the Lord is with him but if they walke in the night that is if the time appointed of their life be at an end he must fall then letting us thereby understand that men may walke in their lawfull callings without feare for all the world cannot make him stumble if God give them not leave as Christ said concerning Herod tell that foxe I must walke to day to morrow untill the third day which is appointed of God for mee so that wee may see that none can give us life but God so in the last place when wee are dead none can restore our souls and bodies to life againe but God onely therefore wee must not consecrate our life to any but to God alone these considerations are worthy to be laid up in our hearts Besides these considerations of Gods quickning all things it is an especiall ground of our faith as it is written concerning Abrahā I have made thee a father of many nations before God hee beleeved the word of God even that God that quickneth the dead and calleth those things which be not as though they were and this was that which made Abraham to walke stedfastly with God because hee knew as the Apostle boasteth saying I am persuaded that neither life nor death nor any other creature can seperate mee from the love of God death is not able to keepe me under the power of it for Christ by death hath overcome death as the Apostle affirmeth if the spirit of him which raised Christ from the dead dwell in your mortall bodies even hee that raised the Lord Iesus shall likewise raise your mortall bodies by the same spirit so that this is the ground of our faith and hope to wit that God quickneth all things and this made Abraham to be obedient ready to offer up his sonne Isaack for hee knew that notwithstanding God would not faile to make good what he had promissed in the person of Isaack To conclude this point at this time there be manifold considerations of this argument to strengthen all Pastours especialy in their calling that they pervert not Gods word for any mans pleasure in the world for if I looke to their lives that will oppresse mee or if I shall looke to my owne life I shall finde it to be a great terrour to keepe mee from displeasing God in my calling for any mans pleasure first if I consider their lives they have it from God and as their life is from God so is all their working power that they cannot stirre a foote further then it pleaseth God for God can cut off their daies in an instant is it not then a vaine thing to feare man whose breath is in his nostrils it being so easy a matter for God to take away the life of all flesh how dare I then sinne against God to obey any man Secondly if I cōsider mine owne life I have no cause to obey man and to sinne against God seeing none can take my life away but God and none can give it mee but hee which gave it therefore I should onely feare him who gave mee life and can take it from mee and thus wee see how the spirit of God in this particular consideration of God who quickneth all things laies a strong ground to all Pastours Teachers for to harken unto this Charge that they violate not this commandement OF this great grave weightie Conclusion beloved in the Lord wherewithall the Apostle ends his Doctrine which concernes the ordering of the affaires of Gods howse aright according to the will of God wee began to speake to you the last time and wee did shew you the reason why the Apostle did ad this so weightie grave Charge and Commandement to Timothie a man otherwise of excellent guifts it was to let us see that these things are not of humane invention but of divine authoritie they are things which are not to be dispenced with all as men may dispence with the precepts of men for they are the Commandements of the living God otherwise the Apostle would never have charged Timothie and in him all Pastours in such a manner as in the sight of God and of Christ Iesus to
for us that are Pastours to teach us what God requires at our hands who witnessed a good confession saieth the Apostle a better confession can none make nay this daunts the hearts of feeble minded Pastours they not dareing to shew forth their faithfullnesse to Christ and this is the maine point both in the confession of Christ the Prince of Pastours and of all that shall succeed him to avouch the Lord Iesus Christ to be King for the world is content of any thing else that wee can say of Christ they will allowe of his propheticall or priestly office but for him to rule and raigne that they will not indure they will not have him to be king It was no offence to Cesar that Christ was called a Prophet or a Priest by office but to call him selfe a King that brought him to his death Cesar cold not endure it so now a daies Kings and Princes will be content to have Christ called by any name that can be given him besides this but you must not say hee is a King the King of his Church every Magestrate now will be King himselfe of the Churche therefore the Papists call the Pope the King of the Church and those likewise that have shakeÌ„ off the Popes authority yet themselves will be Lords in Gods house and if Pastours will stand to maintaine that there is no other king in the Church but Christ alone there is nothing vnder heaven which will more endanger his life then this and yet this is the confession wee must stand vnto vnder the paine of loosing eternall life and this is that which Christ lost his life for and for this wee must be willing to lay downe our lives rather then to suffer any to be the King of Saints but Christ alone and therefore it is that the Apostle calls this a good confession But a man may aske me why this is called a good confession more then to have confessed Christ to be the onely high Priest and Prophet of his Church I answere that both these acknowledgments are good for we must not acknowledge any more high Priests to reconcile us to God but Christ alone and hee is the onely Prophet of his Church whose voice must onely be heard but why is this acknowledgment of him to be king called to be a good confession above the rest Certainly there is great reason for this and it is not without cause that in the scriptures of God this title is given to him more then any other titles all the kings of Israell were but tipes of him Salomon was but a shadow of him therefore the scriptures tell us that when the Iewes shall be gathered together they shall submit to David their king meaning Christ The reason of it is because in the Kingly office stands the crowne of his glory I say it againe that the crowne of his glorie stands in his Kingly office how â—o because God hath not given to any in heaven or earth by which a man can besaved but by the name of Iesus onely Now which is more the Apostle writing to the Ephesians in his first Chapter speaking of the mightie power of God that raised him up from the dead and set him at his owne right hand in the heavenly places far above all principallities and powers and might and dominion and every name that is named not onely in this world but in the world to come and hath put all things vnder his feet and gave him to be head over all things in the Church So the Apostle concludes the greatnesse of the sonne of God by this that God hath made him to be the head of the Church who is the fullnesse of him that filleth all things so that this exaltation of Christ to glorie and the dignitie which Christ is exalted vnto above all men or angells this is the cheife glory and honour of the sonne of God wee shall speake somewhat more of this hereafter how that all the other offices of Christ they are but servile Christ doth abase himselfe to be the Prophet of his Church and hee was not ashamed to take vpon him to teach the law of God to the people with his owne mouth neither was hee ashamed to take upon him to be our Priest to offer to God for sinnes of the world in all these hee was abased and suffered himselfe in a manner to be spoiled of his honour and glorie but when hee comes to his Kingdome which hee sheweth by his resurrection and when hee hath prevailed against his enimies and had subdued sinne and Sathan then hee stands triumphing in heaven and there sits at the right-hand of God and herein stands his dignitie and it is a wonderfull thing that the world considers it not those which were the former offices to be Prophet or Priest in his Church stands in the abasing and humiliation of the sonne of God but in his kingly office stands his exaltation this is his dignity and Royall prerogative hee that medleth with it medleth with the cheifest dignitie of Christ Furthermore as the former 2. offices of Christ are but servile functions so the third by vertue of his exaltation makes the other 2. both effectuall both his word as Prophet or of his sufferings as a Priest depends vpon his Royall power for except hee have power over all things hee were not able to keepe us in his feare nor present us into the favour of God nor make it effectuall to salvation for Sathan and sinne and the world would prevaile against us but Christ by his power is stronger then all so as neither man nor angell can make frustrate that which hee hath done for his Church therefore hee is said to be declared to be the sonne of God by the resurrection from the dead who was ever able to loose the sorrowes of death but hee which is stronger then death Christ therefore by death destroyed death and him that had the power of death the divell and for this cause Christ saieth speaking of the vertue of his exaltation to wit his Blessing when to his owne hee saieth every one that thirsteth should come vnto him and hee would give them the waters of life this hee spake of the spirit because Christ was not yet glorifyed for vntill hee was set in his Kingdome hee could not dispence his spirit to his disciples as afterwards hee did therefore when hee was to depart from his Disciples hee gave them commandement that they should not depart from Ierusalem till hee had indued them with vertue from above the world must be subdued to Christ and therefore hee could not dispence that measure of the spirit till after his ascension then did hee send the Holy ghost downe vpon them and indued them with all vertues necessary to speake all languages constantly to preach the gospell notwithstanding the opposition of men so this was verified likewise in the prophesie of Micha concerning the powring forth of