of the Diuine to pronounce iudgement at the barre why should the Diuine by mans directions bee taught to speake in the Pulpit If the Captaine must not sight when the meane souldier will appoint him nor the souldier fight with such weapons as his enemies will appoint him then Gods Ministers ought not to teach what the best man in the parish will appoint him But the proposition is true Ergo wofull it is to heare how the gold of the Sanctuarie is changed Ierem. Lam. 4.1.2 and become dim and how the Noble men of Sion comparable to fine gold are become earthen pitchers waiting on the humour of men to be filled with winde that they may fill others with vanity that the Lord may say now as this Prophet said of Iudah and Israel Lam. 2.14 Thy Prophets haue looked out vaine and foolish things for thee and they haue not discouered thine iniquitie to turne away thy captiuity but haue looked out for false prophecies and causes of banishment The vse is both for reprehension and for instruction first for reprehension it reproueth first such Ministers that bee slaues and vassals to mens affections Such were the foure hundred 1. Reg. 22.6 Prophets to please Ahab And would to God there were not among the Prophets that will speak as the best man of the parish will haue him speake and that will speake mans inuentious in painted eloquence to set forth themselues and that there were not that because they may not speake what they will speake not at all making a diuorce betweene the tongue and the hart lest their Poperie be seene 1. Cor. 7.23 Galath 1.10 1. Thessal 2.4 Secondly it reproueth such that teach for the doctrines of Gods commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans precepts setting forth their owne inuentions and their Traditiones sancta Romana with more authority and commendation then the word of God Maith 15.9 because if men or Angels proach otherwise then wee haue receiued from Christ and his Apostles they bee accursed Anathama marah natha According to which doctrine of the Apostle Saint Paul Galath 1.9 Cyp. ad Powp p. 228. faith Nihil innonetur nisi quod traditâ—â—n est vnde est istae traditio vtrum de dominica Euangelica authoritate descondâ—â—s an de Apostolorum mandâ—â— is at ques Epistolis veniens ca eniâ—â— faâ—â—â—da â—sse qua scripta sunt c. and proposed vnto Iosuah saying Let not the booke of the Law depart from thy mouth Vntill I deeply weighed this I was drowned in the opinion of learning resolued that where learning is there is the light of true vnderstanding till together with this I say I called to minde that the Scribes and Pharisees chiefe Doctors experienced in the Scriptures vnderstood not the Law nor Christs parables aright because to them it was not giuen Matth. 13.1 Luk. 10.21 but was giuen to babes Whereupon I am now moued to say it is not the wise dome of flesh and blood that can iudge of the spirit not learning but God enlightening that directeth the vnderstanding to the right obiect Wherfore I praise that illustrious Scaliger exere 359. who saith Nostra hac in literarum studijs peregrinatio sine suprema Luce miserabilia quadam erratio est This our painfull peregrination in studies if it be destitute of that supreame light in nothing else but a miserable kinde of wandring Yet in giuing this glory to God I commend not certaine speculatiue spirits that runne in the other extreame who thinke God will make knowne his mysteries to them whether they take paines or no. For if the prouision of this baser life cannot bee gotten without the sweat of our browes much lesse can the food of that better life bee gained without the sweat and industrious searching of our soules But to returne to humane traditions from whence we haue digressed In speaking of humane learning I beseech you to vnderstand me and that with distinction For whan I name humane inuentions traditions whether of doctrines or of ceremonies I pray rightly to be vnderstood For concerning doctrine I meane not that it is vtterly vnlawfull to mention men mens writings in the place of God in preaching for it is lawfull to alleage in Sermons the authority of men making for the truth of God as it was lawfull for Dauid to kill Goliah with his owne sword For an arrow out of a mans owne quiuer against himselfe doth more fester the wound and wound him to death then the sword of his enemy And concerning humane learning I say with Saint Basil Adâ—â—potes that both the knowledge and vse of naturall learning in a Minister is lawfull and somtimes necessarie and this doth the very example of the Apostle reach vs Act. 17.28 Saint Paul to conuince the ignorant and idolatrous Athenians of great blockishnes and prophanesse alleageth the saying of Aratus the Poet to proue the true God who said 1. Cor. 15.33 that in God wee had our liuing our mouing and being And in the question of the resurrection reprouing the Epicures who as if there were no resurrection nor life to come gaue themselues to all pleasure and riotousneste of life S. Paul condemned by a sentence out of Menander the Poet saying Euill speech corrupt good manners The like he alleaged out of Epimenides Tit. 1.12 saying the Cretians are alwaies liars Thus wee see not onely humane but prophane learning may serue Diuinicy as hand-maidens being purified and cleansed from the Idolatrie and impiety of the Heathen Thus farre I dare goe albeit I dare not speake with the spirit of Atheisme and blasphemie that Plinies Philosophie equalleth the bookes of Moses not that Aristotles Ethickes and Politickes equall the Proverbs of Salomon nor that Mareus Aurelius equalleth Marke the Euangelist nor that Merlius prophecy be one with the Prophecie of Isay nor the eloquence of Cicero and Demesthenes equall the cloque noe of the holy Ghost nor any Doctors or Fathers before the doctrine or Christ much lesse the Pope and his decrees to be before or equall with the decrees of God in the Bible Neither doe I meane of traditions concerning ceremonies that it is vtterly vnlawfull to vse any in the Church-apparell and seruice being commanded by the Christian Magistrate For as religion can stand without Popish trash from Rome and Rhemes yet â—ruâ— religion neuer was without certain ceremonies euen as a learned Lecturer of Geneua hath said Bucer in Mat 18. that Cerepâ—oniae enim testes religiouis sunt Ceremonies are witnesses of religion for there are religious as well as irreligious ceremonies Can Baptisme bee without water and the Lords Supper without bread and wine bee not prayers performed with kneeling and what letteth the Sacrament to bee receiued kneeling when the words deliuering the same into the hands of the people it nothing else but a prayer and the precisest I hope will not denie kneeling at prayer The Scripture soundeth as forth of a Trumpet that indifferent things
consciences Oh my beloued know it for certaine that the want of giuing credit 〈◊〉 Gods word is no little cause of many of the sinnes wee commit For could people liue as they doe if they beleeued our preaching wee may well therefore say with the Prophet To whom is the arms of the Lord reuealed Fearefull is it to see some men to make no more of the Sermons of the Lords Prophets and seruants then of a fullers song Ezech. 33.31.32 Then art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they hearâ— thy words but they doe them not The second vse is to confirme our iudgements touching the authority and largenesse of the Commission of the Lords Ministers that it is not light small of no worth but very great and waighty And this is worthie in these our euill daies the inforcing For Ministers preachings with too many is not so much respected as a winters tale nor the Church of so much esteeme as an Ale-house But I hope better things of you that you will not lightly regard their authority of whom Christ hath witnessed Mat. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the gates of hell shal not preuaile And for their Commission it is very large Ier. 11.10 Behold I haue set you ouer nations and king domes to plucke vp and to 〈◊〉 out to destroy and to throw downs to build and to plant Therefore beleeue it the Ministers of God haue authority to reproue Kings and Princes Iereâ—â— 27.2 as the Prophet saith but not to excommunicate Kings as the Papists say They haue authority to counsell exhort Kings as God hath said but not to dethrone depose remous and kill Kings as the Priests and blood-thirsty Iesuites say The Minister hath authority 〈◊〉 Christs name to pronounce â—â—â—giuenesse of sinnes to all that beleeue as Saint Iohn saith 20.150 but not to curse absolue whom he will as the Pope saith Hee hath authority to reproue things amisse in Church and Common-wealth by doctrine as the word saith but not of himselfe to reforme by practise as Schismatickes and Brownists say So that establishing or remouing of Princes belongs to God onely and forgiuenesse of sinnes to God onely and the gâ—bernation of Church and Common-wealth belongs to Princes onely built he reprouing of sins in all belongeth to Ministers also And this is the Innocency of the Doue and the wisdome of the Seâ—pent that ought to bee done in loue in order 〈◊〉 in place with discretion and circum spectious 〈◊〉 soule for soule if wee doe no◠〈◊〉 this Here I become in the Lords behalfe an humble sutor vnto you that as the Lord hath honoured your Honour with authority so you would bring all your honour and authority to honour Iesus Christ in his Ministers They are but seruants bee not angry with them they must deliuer their Lords message it is nothing to them agree with their Lord and Master and they will be content Vse 2 Lastly this doctrine crieth vpon vs to haue reuerent estimation and regard of the Ministerie and not contemne the Prophets lest wee grow to despise prophecie 1. Because God speaketh by them they present the person and voice of the Lord vnto vs and should not wee reuerence them they are the Lords Embassadors and may not they stand couered before vs they are the Angels of the Lord of Hosts at whose feet Iohn the Apostle sell downe and should wee spurne them with our feet They are the Fathers and Stewards of our Countrey to prouide the foode of our soules and should wee denie them the food of their bodies They are the strength of the land euen the Chariots and Horsemen of England and should wee not defend them But heere I stand amazed desiring teares rather then words to lament the contempt of the Lords seruants Time was when their feet were beautifull that brought the glad tidings of the Gospell but O quantum mutatus ab illo Now their persons are reiected Time was yea time is that the face of a smoakie Kemarius a sillie Frier hath been and is more regarded then the person of a Reucrend Bishop yet Chrysostome called them Heretickes that speaking with a Bishop or of a Bishop and would not call him Bishop not Archbishop not most religions nor most holy yea graue Pastors and poinfull Preachers are with some not so much respected as al the make-bates and tale-bearers of the world O tempora ô mores Is our God of lesse honour our religion of lesse worth our soules of lesse account with vs then with them farte be it from vs. Once an Ancient said Tutior est disoâ—â—tis quà m docentis conditio It is better to learne then to teach But we may say Tutior est peccantis quà m argaintis conditio It is more safer to commit sinne then to reproue frone For to tell any of their vncloannesse is to make himselfe a prey For doe wee not liue to see the Preachers mocked as Elisha was the Sabboths polluted and the Princesâ—â— of all professions I meane Diuinity the preaching of the word become vile in respect the poorest in practise and the meanest in shew What shall I say vnto you or how shall I confuit you ye seeuants of the Lord are wee not disdained are wee not made a â—coâ—ing stocke a table-talke and accounted as the filth of the street and of scouring of all things vnto this day and like still to continue to exercise your patience and to make triall of your humility Yet this I am bold to speake for your comfort that he or shee that despiseth you despiseth the Lord Iesus Matth. 10.40 Luk. 10.16 Exod. 16.8 1. Sam. 8.7 The third part Now I entreate your patience to speake of the matter it selfe O Ierusalem wash Sanctification is exercised about sinne and holinesse for wee must wash and cleanse away sinne and wickeducsse and embrace true holinesse and righteousnesse which is partly a detestation of former sins in which wee haue taken pleasure and partly a delight and a hartie loue of righteousnes commanded in the royall law Looking vpon the monstrous horrid vncleannesse of this age I stand amazed whether I should behold it with the eyes of Timoâ— to hate it or of Heraclîtus to lament for it and whether I should more hate or lament the sinnes of the time after a short pause I resolue to entreat you to ioyne your teares with heartie prayers to wash away the ingrained dye of sinne And comming to the points pointed for instruction I beseech you obserue with me that vertue is a taske a worke a thing and not worden Wofull it is to see how we turne not onely it but the word of God into words holding religion and sanctification but a table-discourse to touch the eare not to pierce the heart and hold our selues busied in cold controuersies which in the vnlearned rather extinguish then kindle zeale But know Right Honorable that sanctification
God of whom I haue receiued both my commission and lesson what and how to speake and how farre to proceed against you That you may the rather hearken and giue your attention vnto the words know the exceeding loue affection the Lord hath toward you hee is so farre from desâ—ring your destruction or delighting and pleasing himselfe in your ponishment as that hee be moneth your miserie and lamenteth your losse yea as a compassionate father hee pitieth you and hath compassion on all those of whose returne there is any hope And that you should beleeue it his will is that his messengers should haue the same tender affection and compassionate care ouer the Church that Iaphâ—â—â— may be allured to dwell in the â—ems of Sam. And that none may stand vp to excuse himselfe my words do not poynt to the Assyrions Idumeâ—ns nor Moâ—bites but they doe concerne thee O Ierusalem that take your selues to bee a purified people There be none so holy but need farther information and reformation and it is the Ministers duty to speak the word and rebuke sinne and exhort every kinde of profession vnto religion and that you the hearers might nor thinke it an Indifferent thing to heare or not to he are because men like your selues speake it It is not a counsell but a commandement enforcing the estimation of the authority of the Prophet no lesse the Gods own authority Wherefore in the Lords behalfe suruey your waits in your heâ—reâ— by the glasse of Gods law you that think your selues to bee a sanctified people shall behold great 〈◊〉 of washing not only the seet but the head also not the out side alone but the very insulâ— is defiled For I must tell you you are no better within then you bee without But albeit thou art commanded to sanctifie thy heart beware of assuming any power vnto your selues for as sanctification is an action not words so it is not mans but Gods worke yet so that God worketh not vpon man as vpon stocks but as vpon reasonable creatures who by Gods preuenting grace work together with him the works of God For in this action the hand is the whole Trinitie the water is the teares of repentance 1. Thes 5.23 the soape is the grace of God through Christ and the sunne that drieth vs maketh vs accepted is the applying and iustifying faith through Christ Iesus And in this worke be sure that thou thy selfe bee exercised therein for God will not be serued and worshipped by atturneyes and another for thee for thou must serue God for thy selfe because the iust man must liue by his own faith And heere O Ierusalem you must vnderstand although the Lord hath made you the Prince of the Prouinces seating you in the high places to cleanse and reforme others yet the Lord requireth that you first cleanse your selues and wash your owne hearts before you sit vpon others first sit vpon your selues And herein bee not hypocrites for outward holinesse without the heart goe with it is abominable before God but sanctifie the heart and all will be cleane Therefore let the obiect wherabout you must be busied be your sins wickednesse for the readiest way to bring you backe from prophanenesse is to conuince your selues of sinne And so doing the gaine is your owne for thereby you shall not profit the Lord with your righteousnesse but your selues For so shall you in this life bee preserued when others perish and in the life to come saued when other shall be damned The God of all grace so sanctifie vs in the vnderstanding hereof generally that wee so apply the doctrines particularly to our hearts that all filthinesse of the flesh and spirit may so bee cleansed that wee may grow vp vnto full holinesse in the feare of God Concerning the fust point containing the Acclamation in the coÌ„mandement where I beseech you 1. consider the persons speaking namely God by Ieremie and the Prophet in the name of the Lord. 2. Chr. â—9 25 And this is of great force to enforce the commandement The world is become so captious that it is more ready to question by what authority the Preacher preacheth then with obedience to obey the preaching Therefore to remoue all lets that may hinder the acceptance of his doctrine he first of all pleadeth his commission Doct. 1 From whence wee may learne that none ought to speake teach in the Lords name that be not able to shew their authority and commission to bee set on worke both by God and his Church This the Prophet proueth speaking not in his owne but in the Lords name As if he should haue said I doe not of my selfe command you for theÌ„ you might think me too busie but I haue authority and commission diuine and am set a worke by the Lord whose will I must obey and therfore you ought to heare me with patience For I am none of those who run and God hath not sent my calling is from God And for this cause receiued I the anoynting 1. Ioh. 2.21 which is nothing else but the assignement vocation and ordination of any to â—n office in Church or Common-wealth with a promise of bestowing sit gifts for the discharge thereof To this end Kings Prophets Priests in the old Testament were â—nnointed signifying the spirituall oyle of Gods grace fitting vs to our calling this is that Chrysma that will teach vs all things Here I mind not with Ireâ—ans Lib. 3. cap. 3. to shew you that Alia vocatio est extraordinaria alia ordinaria that the one is without the suffrage of men by the onely voice of God as was Abraham Moses and the Prophets vnder the Law and as Iohn the Baptist and the Apostles in the time of the Gospell and that the other was by the suffrage of the Church Precibus impositione manuum as now in the time of the Gospell the Lord sendeth labourers into his vineyard But my purpose is briefly to shew you that none without a lawfull calling froÌ„ the Church by whose hands the Lord sendeth forth fit men into the Ministery ought to be heard of the Lords people If the Lord would not beare with any of what degree soeuer in the time of the Law but would punish euen Kings that would meddle with the Priests office that had no calling thereunto Then none without a lawful calling may take vpon them the ministerie not bee heard of the Lords people But the proposition is true Exod. 28.1 Numb 16.32.35 1. Sam. 13.9.10.11.13 2. Reg. 9.7.31 2. Sam. 6.6.7 2. Reg. 15.5 If no man may take this office but he that is called as Aaron was Then c. But Hebr. 5.4 If the Lord from heauen complaineth of such that runne before they be sent then such ought not to bee heard of the Lords people But the Lord complaineth let 23.21 saying I haue not sent these Prophets yet they runne I haue not spoken vnto them and yet