Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
bee receiued To conclude let our obedience be surely grounded vpon the infallible rocke of the scriptures let it be performed heartily not hypocritically let it be discharged cheerefully not grudgingly let it bee done entirely not to halfes let it be constant not intermitted and interrupted lastly let it be present not put off from day to day then shal we be sure to be accepted and that God will crowne our obedience in this life with a full and finall recompence in the life to come 20. So were the sons of Reuben Reuben Israels eldest son by their generations by their families by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 21. The number of them I say of the Tribe of Reuben was sixe and forty thousand and fiue hundreth 22 Of the sonnes of Simeon Simeon by their generations their families and by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 23 The summe of them I say of the Tribe of Simeon was nine and fifty thousand and three hundreth 24. Of the sons of Gad Gad. by their generations and so forward vnto the ende of the Chapter In the words before we haue seene the obedience of Moses set downe in generall that hee did all as the Lord had commanded him Heere we are to consider the same more particularly what was the summe of euery Tribe wherein somewhat is set downe common to them all that they are numbred first by their generations secondly by their families thirdly by the houses of their fathers fourthly according to the number of their names fiftly man by man sixtly euery male seuenthly frō twēty yeare and aboue eightly as many as went foorth to warre These things are noted of euery Tribe particularly somewhat is sette downe that is proper to each Tribe to wit to what summe it accrued to wit 1. Of the Tribe of Reuben were numbred 46500. 2. Of the Tribe of Simeon were numbred 59300. 3. Of the Tribe of Gad were numbred 45650. 4. Of the Tribe of Iudah were numbred 74600. 5. Of the Tribe of Issachar were numbred 54400. 6. Of the Tribe of Zebulun were numbred 57400. 7. Of the Tribe of Ephraim were numbred 40500. 8. Of the Tribe of Manasseh were numbred 32200. 9. Of the Tribe of Beniamin were numbred 35400. 10. Of the Tribe of Dan were numbred 62700. 11. Of the Tribe of Asher were numbred 41500. 12. Of the Tribe of Naphtali were numbred 53400. The totall summe 603550. Here is a particular view and suruey taken of this people together with the generall summe of the whole From hence diuers Questions arise that are to bee answered before we do handle the doctrine proper to this Question 1 place First it may be demanded how this people could multiply to so great a number in so short a time For from the birth of Isaac to the muster heere taken are not much aboue 400 yeares and they went into Egypt with a few soules how then could one family the Tribe of Leui also excluded and the vnwarlike company of women and children of olde and sickly persons not comprehended how I say could one family grow to so great a multitude The Atheists account this incredible and vnpossible Answer and therfore make a mock at it as they do at many other partes of holy scriptures which they wrest to their owne destruction Neither is this to be beleeued by the authority of the Church rather then thorough the testimony of the Scripture and the holy Spirit speaking in it Cocleus lib. 2. de author Eccles et Script as some of the Papists speake of many like places Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude in the space of two hundred sixteene yeares for so long was it and no longer from the coming downe of Iacob into Egypt with his family vnto this numbring of them by Moses in this place whereby God did make good his promise vnto Iacob Gen. 46.3 I will make of thee a great Nation For as his iustice appeared and the seuerity of his hand that of all this great multitude which came out of Egypt onely two of them to wit Caleb and Ioshua entred into the Land of Canaan all the residue because of their murmuring idolatry and disobedience perished in the wildernesse some were slaine with the sword some were swallowed vp of the earth some were consumed with the pestilence some were stung with the serpents some dyed a natural death Numb 14. so that neither their eyes saw nor their feete trod vpon the Land of promise as the Lord threatned them so the wonderfull mercy exceeding blessing of God was seene shewed in this wonderfull multiplication vntill they came to so huge a multitude August de ciuit dei lib. 18. cap. 7. Mornae de ver rel Christ c. 26. Neither need we to hold as many doe that this was miraculous and contrary to the course of nature or that euery one brought foorth two or three at euery birth We see by experience in numbring that a small number by addition and multiplication and doubling therof in a small time ariseth to a great and an innumerable company Some in our time yet liuing auouch that they haue knowne in their owne daies one woman who saw of her posterity that came out of her owne wombe an hundred and sixty persons and yet a principall part of them had no issue at all some of them leading a single life others beeing preuented by death The heathen report in their Histories that the Egyptian women bring foorth many at one burthen but to leaue them it is most probable that all the Hebrew women were very fruitefull Willet Hexapl. in Exod. cap. 1. p. 9. cap. 12. Simler in Exod. and none of them barren and that they began betimes to beare children and continued long the LORD thereby making a way for the execution of his decree and the accomplishment of his promise notwithstanding theyr cruell bondage heauy yoke intollerable labor wherewith they were oppressed and oppugned Now to giue a taste of this increase how it might be effected by ordinarie meanes albeit by an extraordinary blessing that God might verifie the worde spoken vnto Abraham consider with me that seauentie persons in thirty yeares supposing they begate euerie one but one onely in a yeare as manie might do moe will bring forth two thousand one hundred persons If we cut off the odde hundred and admit that the third part only of the former number was apt for generation to wit sixe hundred which make three hundred couples and so many marriages these considered as the former in thirty yeare more will beget and multiply nine thousand and yet we are come
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
all holinesse and righteousnesse Hence it is that God tollerated many things among his people which he neuer allowed simply as appeareth in the case of diuorcement 〈◊〉 4 1. and many other of like nature So hee suffered the next of kinne to pursue him to death that had slaine his kinsman if he were taken out of the City of his refuge but God neuerthelesse did neuer approue of this to set vpon the person that had done him no harme neither aloweth any to follow the rage of his choler and to execute the malice of his heart so that this law hath no place among vs. For we must marke this as a certaine rule that ciuil gouernment cannot change any thing in the ten Commandements or set downe any thing to the preiudice of them Many things were permitted vnto the Iewes because of the hardnesse of their hearts Math. 19 8. but from the beginning it was not so They then that would put away their wiues for euery cause might as well alledge the law of giuing them a bill of diuorcement as others produce the auenger of blood to iustifie the prosecution of priuate reuenge forasmuch as the one is a breach of the seauenth Commandement the other is a breach of the sixth Commandement And thus much in answer of the obiections Thirdly we are put in mind of this duty Vse 3 that seeing all sin is committed against God we should be afraid to sinne against him and ought aboue all things to take heed of his wrath and indignation We are rather to chuse any course or take any way then runne into his displeasure Thus it was with Ioseph of whom we spake before he was content rather to be slandered vniustly and accused falsely of his leud and lasciuious mistrisse yea to be imprisoned and punished by his ouer-credulous master then he would make a breach in his owne soule sin against God Let a man once perish his conscience the wracke is not easily made vp again It is like a water-course which is not easily stopped It is better to fall into the hands of men then of God for he can make our innocency knowne and the vprightnesse of our cause to appeare that it shall break out as the light and shine as the Sunne at noone daies as we shall shew more euidently in the end of this chapter True it is the greatest sort of men make it a common matter because it is common they account it a small and light matter to sin against God When they heare that by cōmitting euill they sin in Gods sight and prouoke him to anger they regard not much those threatnings they make a mock of sin and feare not the euent of it not considering they play with a serpent that will in the end sting thē vnto death when it hath wrapped them fast as it were in fetters that they can by no meanes escape We must account no sin to be in it owne nature little as a mote but esteeme of it as a great beame albeit there be difference betweene them and some be greater then other This cogitation once taking place in vs How we may vnderstand the greeuousnesse of sin Eph. 5 3. will make vs feare and tremble at the naming of it The Apostle speaking of fornication and vncleannesse and such like euils saith Let it not be once named among you as it becommeth Saints For the Scripture laieth hold on our straying thoughts and wandring motions of the minde though we neuer giue assent vnto them but labour to remoue and repell them so soone as they arise in vs and abhorre them and our selues for them These first motions and lusts are a breach of the Law Rom. 7. and deserue condemnation how much more therfore the transgressions of our whole life that are much more abhominable Besides we are taught not onely to looke into the glasse of the law to see the heinousnesse of our transgressions but also to consider the punishments due vnto them in this life and the life to come for thereby we are subiect to all woes and miseries and death it selfe as we may see by the examples of our first parents of the old world of Sodome of Pharaoh and his hoste of the Iewes that were carried captiue and many of Gods owne people that by infirmity haue fallen and felt sore chastisements from his hands as appeareth in Moses and Aaron in Dauid in Hezekiah in Iosiah in Salomon and sundry others Lastly we may behold the grieuousnesse of sin in the example of Christ our Sauiour who albeit he were without sinne and none iniquitie was found in his mouth yet bare he in his body our sinnes and felt that burden which would haue crushed vs in peeces and broken all our bones in sunder forasmuch as he apprehended the wrath of God in his soule which caused him to sweat water and blood and to cry out vpon the crosse My God Mat. 27.46 my God why hast thou forsaken me Such then as neuer feare to offend God haue no feeling of Gods iustice no feeling of Christs suffering no feeling of the vilenesse of sin no feeling of their owne punishments that hang ouer their heads shall without repentance seaze vpon them to their finall damnation Let vs awake cut of our deepe sleepe and take care of our saluation let vs take heede we grow not senselesse and hard-hearted Let vs learne to know our selues better and consider what we haue done Let vs feare to offend God and stand in awe of his iudgements so that if we sinne against him we may be well assured to be punished for it But some will say Obiect God is gracious and mercifull he will not plague vs and strike vs though we sin he is not hard as many would make him doth not the Scripture tell vs that he is mercifull and shall we not beleeue the Scripture to be true Let them say what they will I will beleeue the Scripture Answer I answere in saying thus thou doest nothing but deceiue thy selfe and dally with the word of God and indeed doest not beleeue it to be true For if thou diddest acknowledge God to be the author of it thou wouldest submit thy selfe to euery part of it thou wouldest not embrace what thou likest and refuse what liketh thee not Thou mayest as well say in plaine English that part of the word of God is false and there is no trueth in it and I will sinne without controllement of it nay while thou reasonest in that prophane manner thou sayest in thine heart Tush God is not God but an idoll that sitteth still that hath eyes and seeth nothing that hath hands and doeth nothing that hath eares and heareth nothing True it is men are ashamed to vtter these reprochfull wordes and to belch out of their filthy mouthes such horrible blasphemies but if we will rippe vp to the quick their former presumptions we shall find their case and condition to be little better
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
and enter into the way of saluation Acts 16 34. Abraham is noted to bee the Father of the faithfull and we see hee was not without a faithfull seruant not onely faithfull to his master but faithfull to God and therefore also to his master This is noted as the chiefe cause that religion so much prospered at Thessalonica when the Gospell was preached and published there the Noblemen did embrace it Acts 17. If the raine once fal vpon the mountaines it will quickly water the vallies that are beneath like the precious oyntment powred vpon the head of Aaron that ran downe to the skirts of his garments Ps 133 2. When the Gospel was preached at Berea and such as were of noble birth tooke hold of it and they that were honorable by calling embraced beleeued it then not a few but many in number followed after them with all readinesse Actes 17 11 12. I am not ignorant that diuers of our latest and lernedest Expositers vnderstand the words otherwise Bez◠〈…〉 Act◠〈…〉 â—iâ—â—n 〈◊〉 Testa Mâ—â—◠〈…〉 and thinke they are called Noble not in regard of their birth or blood but of their beleefe as indeede true Piety is true Nobility and true Religion is the truest Honor. Howbeit I rather vnderstand the word in his proper and naturall signification for these causes First it is not needfull to flye to a figure when the proper signification of a word standeth and contayneth nothing vnder it either against the doctrine of faith or the instruction of life or the truth of the historie Secondly Luke vseth this word in this signification as also others for such as are noble by birth and not otherwise as Luk. 19 12. 1 Cor. 1 26. Thirdly the Euangelist hath relation to that which hee noted before in this chapter where he saith That not a few of the cheefe women beleeued verse 4. that were at Thessalonica howbeit they were more noble that were at Berea who searched the Scriptures dayly whether those things were so Lastly in these words a reason is rendred how it came to passe that the Gospell tooke such good effect and gained so many soules to God Caâ—â—â—◠〈◊〉 in Aâ—â—â— 17. euen because the Nobility and honorable personages gaue their names to Christ were not ashamed to professe it The multitude followed their example as commonlie they do imitate the actions of their Leaders The Poet could say 〈◊〉 Totus Componitur orbis Regis ad exemplum nec sic inflectere sensus Humanos edicta valent quà m vita regentis The people cast their eyes vpon their Rulers neither are they ordered so much by their lawes as they are by their liues O that they which are in authority would consider this that the eyes of all men are vpon them O that they wold seriously bethink with themselues what good they might do by embracing religion and by countenancing them that are truly religious or if this will not enter into them and that their honors do so dazle their eyes that they cannot see the truth hereof O that they would at the least learne what hurt they do what backwardnes they cause what coldnesse in Religion they procure and what floods of wickednesse they bring in Doubtlesse if they did at any time meditate on these things and weigh in indifferent ballances either the one or the other it were enough to turne nay to breake their hearts and to put greater loue and zeal into them of Gods glorie For if the Gouernours of a Family bee luke-warme it may be easily obserued that their children which follow them their seruants which attend vpon them and all the rest of the house which are guided by them are neither hot nor cold And if it fall out that the Heads of the house be prophane and irreligious there is nothing to bee perceyued in that whole family but notable fruites of infidelity swearing blaspheming breach of the Sabbath contempt of the word brawling contention and all kinde of wretchednesse and wickednes If Saul begin to persecute Dauid he shall get many diuellish Doegs to snarle at him 〈◊〉 22 9. 〈◊〉 26 1. 〈◊〉 19. and finde many hollow-harted Keilahites to betray him haue many pestilent Ziphites offer themselues to discouer where hee hideth himselfe in strong holds all as his seruants to helpe him forward in his wickednes If Caiaphas sit in iudgement to arraigne condemne Christ 〈◊〉 26 69. 〈◊〉 14 66. 〈◊〉 â—2 25. 〈◊〉 9 17. all his seruants and his maides will bee ready in the hall and at the doore to set vpon his disciples and to follow the humor of their master so that euen the damosel that kept the doore could not let Peter alone but must assault him How then can we but acknowledge that it is a very happy thing to inioy godlye Magistrates and Christian Gouernours how much encouragement Inferiours haue by theÌ„ and how sweet a liberty they finde cannot be expressed O that we could learne to prize value this blessing as we ought It is not a generall benefit to be found in all places the godly haue oftentimes much disturbance and suffer many taunts and checkes euen for their profession sake in prophane places liuing vnder prophane persons For albeit all Magistrates and men in authority though their office be not great are set vp for the punishment of euil dooers and for the praise of them that do well 1 Pet. 2 14. yet oftentimes they turne the edge of the sword the wrong way Rom. 13 3. and are a terror to good works but not to euill Lastly hauing receiued so great merâ—y froÌ„ Vse 3 God and continued among vs to haue such as are cheefe ouer the people to be cheefe also in piety and to go before them in all good â—onuersation whether they be such as bee in the house or out of the house it is our duty to fal downe before the Lord and to acknowledge this blessing Oh that men would praise the Lord for his goodnes and for his wonderfull workes to the children of men Psal 107 8. So did Hiram the King of Tyre reioyce greatly when he heard that Salomon was annointed King in the roome of his Father and said Blessed be the Lord this day which hath giuen vnto Dauid a wise sonne ouer this great people 1 Kin. 5 17 The like we see in the Queene of Sheba when she had seene his workes and heard his wisedome she said Blessed be the Lord thy God which delighted in thee to set thee on the throne of Israel 1 Kings 10 9 because the Lord loued Israel for euer therefore made he thee King to doe iudgement and iustice And doubtlesse if wee knew the want of such Princes as our brethren and sisters in former times did when they were shut vp in prisons and burned to ashes we would acknowledge the necessity of performing this duty It is recorded in 2 Chro. 17 7. that Iehoshaphat who is renowned
to whom therefore ought they of right to be returned and in whose seruice should they be imployed but in his who is Lord of all things So then we must know that we haue Gods gifts which must bee disposed by vs as Dauid saith Both riches and honour come of thee 1 Chro. 29.12.14 in thine hand it is to make rich and great and afterward he confesseth that albeit they had offered much yet al things came of him and that they had giuen vnto him nothing but of his owne We must all then consider that whatsoeuer we giue to the maintenance of his worship we do not giue so much that which is our owne as that which is his Cyrus an heathen king acknowledged that it was the Lord God of heauen had giuen him all the kingdomes of the earth Ezr. 1.2.9 and that hee had charged Vse 1 him to build him an house at Ierusalem This reproueth such as bring the worst to God Mal. 1.8 yet thinke the same too good for him Hence it is that Malachi saith If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hostes Many there are of this sort I will onely touch two First such as dedicate to the best seruice the worst seruants such as chuse those to bee Seers and ouerseers of the house of God which are starke blind or at least lacke their right eye Such as haue not knowledge and yet haue a calling to teach knowledge Hosea 4.6 God reiecteth that they shall be no Priests vnto him God would be serued as we haue heard before in this booke with the choycest flower of all the people with the first borne the best is bad enough for him 2 Cor. 2.16 for who is sufficient for these things Giue not to him therefore the worst These are blinde guides and vnsauory salt fitter for the dunghill then to be dedicated to the seruice of the most High Againe it taxeth those that would bee thought to serue God aright and not to offer him the lame and sickely and yet they halt before him they will not serue him with the chiefest thing nor glorifie him with the best member that they haue Esay 2â— 1 Matth. 15 If we draw neere to him with our mouthes and honour him with our lippes onely but keepe our hearts from him what doe we but worship him in vaine and withhold our best treasure from him Hypocriticall seruice is a blind and lame seruice it halteth with one foot we keepe from God the chiefest and diuide our selues betweene him and the world It is vnpossible that with one of the eyes we shold look down to the earth and at the same time looke vp to heauen with the other so it is vnpossible that wee should loue God and withall loue those things that are quite contrary vnto God The Samaritanes were reiected and separated from the people of God because they worshipped God and did cleaue also to the gods of the Assyrians 2 King 17.41 No man saith Christ can serue two masters The hypocrite is like to a Tauerne with a bush without at the doore when there is no wine within in the Cellar or like the gold of the Alchymists which appears beautiful outwardly but will not beare the touch He is like to rotten wood that shineth bright in a darke night but hath no true light in it or to a Painter that beginneth to paint the face outward feature but neuer regardeth what the inward parts be There is no painting will serue our turne when we come to appeare before the Lord we must bring him the best and offer him the chiefest gift Psal 103. â— that we may say with the Prophet Blesse the Lord O my soule and al that is within me blesse his holy Name The wise man exhorteth vs to looke to the heart Prou. 4.23 and to keepe it with all diligence for out of it are the issues of life If the fountaine of water be muddy miery it is quickly troubled and made vnseruiceable If the root of the tree be rotten it is sooner turned with wind and weather so the heart of man if it bee corrupt it soone defileth and polluteth all other things that proceed from it Halt not therefore with him that can abide no halting but walke with an vpright foote and offer vp all to him of whom we haue receiued all Secondly from offering to God the best Vse 2 things we haue to further his worship we may conclude that the maintenance of the Minâ—stery should be very sufficient that so they which preach the Gospel might liue of the Gospel 1 Cor. â— 1 And as they doe not sow sparingly so doubtlesse they ought not to reape sparingly I plead not the cause of those that are negligent slothfull that feed themselues but not the flocke but such as open their mouthes spend their strength to feed the soules of others deserue to haue liberal maintainance for their own bodies and as thâ—â— dispence spirituall things it is no great thing if they receiue carnall things The heathen men the idolatrous Egyptians prouided liberally for their Priests in the seuen yeeres of famine 〈◊〉 7.22 and would not suffer them to alienate their lands from the vse to which they were consecrated no not in the generall alienation of other men 〈◊〉 â— 7 God loueth a cheerefull giuer when the gift is giuen vnto men much more in duties performed vnto God would he haue vs cheerfull forward and bountifull There is no calling more honourable in many respects vnder the heauen then the Ministery I am not ignorant that it is much disgraced neuerthelesse it is a great grace to be set in it The Apostle sheweth that by Christ Iesus declared mightily to be the Son of God throgh the resurrection from the dead 〈◊〉 1.4 5. he had receiued grace and Apostleship And although some by grace vnderstand the grace of reconciliation and attonement with God others referre it to such gifts as did fit him for the function of his Apostleship yet I rather take it by a Grammaticall figure called Hendiadis to signifie the grace of Apostleship or the fauour and free gift of God to be an Apostle So then it noteth out the nature and fountaine of his Apostleship and sheweth that to be in the Ministery is not any disgrace but a speciall grace of God if we beleeue the Spirit of God speaking in the Scriptures 〈◊〉 1.12 Hence it is that he giueth thankes to Christ Iesus our Lord for that he counted him faithfull putting him into the Ministery inabling him to discharge the same And this honor farther appeareth as wel by the special gifts giuen to theÌ„ aboue the rest of the people as also by the reward recompence â—â—c
God also be ashamed of them Prou. 22 2. The rich and poore meet together saith Salomon the Lord is the maker of them all And againe Who so mocketh the poore Prou. 17.5 reprocheth his maker and he that is glad at calamity shall not be vnpunished It is a fearefull sinne for any to presume to mocke his Creator and euery one would be ashamed to be so accounted howbeit they cannot auoide it but are iustly taxed with this crime Little doe these consider the vncertainty of all humane things how one is exalted another cast down suddenly that God often chuseth such as the world reiecteth and on the other side they are an abomination vnto him who are highly esteemed in the eyes of men Iam. 2.5 1 Cor. 1.26 Mat. 11.5 Thirdly they are reproued that repine at the good estate of others whereas we should be ready to communicate vnto them and not thinke they haue too much already Such were the labourâ—rs that wrought in the Vineyard who had no lesse then was their bargaine yet they thought others had too much Matth. 20.12 13 14 15. Lastly it reprooueth such as doe wrong and iniury to those that haue little and small meanes to withstand violence so that they lie open to iniuries and oppressions and therefore Salomon saith Rob not the poore Prou. 22.22 because hee is poore neither oppresse the afflicted in iudgement for the Lord will defend their cause and spoyle the soule of those that spoile them True charity seeketh not her owne but the good of others Secondly it is our duty to releeue and refresh Vse 2 with our goods the poore estate of our needy brethren The example of the pitiful Samaritane leadeth to the practise of this point For when he saw the poore traueller lie robbed and wounded in the way by mercilesse and bloody theeues Luke 10.33 he bound vp his wound he powred wine and oyle into them and gaue direction to haue him looked vnto and wel prouided for though they were strangers the one to the other The Priest and Leuite passe by him and regarded him not in his misery and necessity as if they had not seen him The Lord hath made vs stewards of the things of this life we must giue an account of the vse and imployment of them Whatsoeuer goods we haue are the Lords to whom the earth and the whole furniture of it belongeth and he hath bestowed them vpon vs on this condition that we should despense them to those that haue need and distribute them to such as are in want Hinderances of liberality To this as we haue many hinderances so wee haue also sundry encouragements which ought to weigh downe the former One cause pulling vs backe from the practise of liberality is a false opinion that we conceiue and weake ground that we build vpon namely that the goods which we haue whether left by inheritance or otherwise purchased are wholly and solely our owne left to our own wil. For we must all confesse that we haue our masters goods in our hands We are Stewards and must giue vp our accounts Luke 16 2. The first Christians professing the same communion of Saints thought nothing they had to be their owne but these will not let goe their hold perswading themselues that all is their owne Othâ—â—â— are hindred by a vaine needlesse feare that themselues shall want or at leastwise may want before they die This conceit proceedeth from distrust and sauoureth ranckly of infidelity For if they did beleeue the Scriptures or durst relie themselues vpon the sure word and gracious promise of God they would finde that liberality is the way to abound not a meanes to bring any to want as Prou. 19 17. and 28 27. Psal 37 25. No man feareth to lend a rich man that standeth vpon his word but he which hath pitty vpon the poore lendeth vnto the Lord and that which he hath giuen shall he pay to him againe God becometh surety for the poore who neuer falsified his word to any that which they cannot he both can and will pay let vs not feare to lose by our liberality so long as he is become our paymaster A third sort are hindred by an idle and friuolous pretence that they haue families and charges of their owne they haue wife and children to prouide for Had not thinke you the first Christians so likewise Might not they haue as faire excuses to hinder them as these Yet they shrunke not vnder the burden though it lay heauy vpon their shoulders but they sold that which they had Acts 4. and 5. and made it common so farre as the necessity of the Church required it Others will replie say Alasse I am poore my selfe and haue but a little and therefore can giue no releefe or refreshing to others Let such consider the poore widowes mite Luke 21 4. Was not she poore had she not a meane estate God accepteth a willing minde where there is not a wealthy man 2 Cor. 8. All that do not receiue should giue euen all â—hat are not in need Eph. 4 28. as the labouring man that getteth his liuing with his labour the seruant that taketh wages who hath none to prouide for but for himselfe and the poore These are oftentimes very liberall nothing sparing of their masters goods but will giue nothing of their owne This is rather stealing then giuing and deserueth the title of robbery then of charity or liberality Lastly others alledge that the poore are oftentimes lewd wicked idle and vnthankfull True it is none are to be maintained in an idle course of life punish them for their idlenesse but releeue them in their needinesse If they be loose and lewd this may be a meanes to make them much better and more thankfull for thereby we shall heape coales of fire vpon their head The Apostle after a sharpe reproofe of idle persons 2 Th. 3 13 saith Bee not weary of well-doing And though it fall out that the tongues of the poore curse vs yet their loines shall blesse vs Iob 31 20. and their owne hearts consciences shall conuince them And hence it is that the wise man commandeth vs Eccl. 10 1 to cast our bread vpon the waters because though it seeme vtterly lost as if we should plow the barren sands yet after many dayes we shall finde it These are the chiefe discouragements which as stones of offence lie in our way to stoppe the course of liberality On the other side Encouragâ—ments to â—â—rality we haue many good encouragements to helpe vs forward to this duty First it hath a promise of great blessing annexed vnto it made by him from whom all blessing commeth as we noted before He will not suffer so much as a cup of cold water to goe vnrewarded Math. 10 42. Againe how highly Christ accepteth of it appeareth heereby that he accounteth of it as done vnto himselfe Mat. 25 40.
purpose of God was to saue them together and therefore he telleth them Except these abide in the ship yee cannot bee safe Act. 27.22.31 God is absolutely able to preserue our life without the taking of food or the labour of our hands or the apparelling of our bodies as the fowles are fed and the Lillies are clothed which neither sow nor reape Mat. 6.26 28. neither labour nor spinne yet he commandeth vs to labour the thing that is good In the garden of Eden in the time of mans innocency Adam was called to labour and after the fall it was saide In the sweat of thy face shalt thou eate bread Gen. 2.15 and 3.19 till thou returne to the earth So God can nourish to eternal life without means of man otherwise we shold diminish his power yet he will haue his word preached in season out of season he will haue it heard and attended vnto with all diligence to begin and to encrease faith in vs and he sendeth a comfortable blessing vpon his owne meanes And therefore the Apostle teacheth Ephes 4.12 That Christ ascending vp to heauen and leading captiuity captiue gaue gifts vnto men for the gathering together of the Saints for the worke of the Ministery fitting teachers to their callings although he can saue without meanes The reasons follow First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings This is to vs most comfortable and giueth euident assurance of the blessing of God without which holy endeuor we want this comfort and assurance Thus the Apostle reasoneth directly 2 Pe. 1. The election of God in it selfe is sure for the foundation of God remaineth and hath this seal 2 Tim 2.19 20. 2 Pet. 1.5 6 9 10. The Lord knoweth who are his yet he requireth of vs to giue all diligence to increate in knowledge faith temperance patience godlinesse loue brotherly kindnesse If ye do these things ye shall neuer fall Reason 2 Againe the end why God hath giuen vs meanes and fitted vs to our calling is to serue his prouidence not to make vs idle in our selues vnprofitable vnto others Gods gifts are to some purpose they were not giuen and granted in vain we must not hide them in the earth but imploy them to their vse This the Apostle teacheth 2 Tim. 1.6 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands for God hath not giuen to vs the spirit of feare but of power loue and a sound minde And thus Mordecai reasoneth in his charge to Esther that she should goe into the king Eccle. 4.8 13 14. make supplication before him for her people Who knoweth whether thou art come to the kingdome for such a time declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth but to employ them to encrease and aduantage The vses remaine First we must know that Vse 1 extraordinary courses are not to be looked after nor to be depended vpon we must leaue them to extraordinary times seasons which are now ceassed and not to be expected Many desire that God should shew among his people such great and miraculous works as hee shewed in bringing his people out of Egypt with a mighty hand and out-stretched arme and so feed themselues with fancies and are carried away after their owne imaginations God hath tyed vs to ordinary courses which are more for our comfort and therefore he that walketh plainely walketh safely Luke 16.27 28 29 30. This vse is concluded out of the parable where the rich man desireth to haue Lazarus sent from the dead to his fathers house to warne them lest they also come into the place of torment But Abraham answered They haue Moses and the Prophets let them heare them and when the rich glutton would haue other meanes If one come from the dead they will repent he said againe vnto him If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead and come vnto them Whereby our Sauiour sheweth that whosoeuer depends vpon extraordinary meanes visions or reuelations or dreames or the dead when God hath left vs ordinary wayes is to follow by-pathes of our owne to dig cesternes that hold no water and to trust in lying words that shall not profit God hath ordained to teach vs by the Ministery of his word and hath put his hidden treasure in earthen vessels whereunto we must attend as to a light shining in darke places This is the ordinary way and common meanes left vs to attaine saluation and eternall life Hereby then all ignorant persons are reproued and conuinced who neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs say O if God would himself speak vnto vs from heauen or if wee might heare Christ preach vnto vs wee would repent and beleeue the Gospel as for men we know not whether they speake the truth or not Others say we haue the Scriptures in our houses we can reade them at home can they by all their teaching preaching make the word of God any better Besides if you vrge Sermons so much we haue Sermon bookes at home wee reade them and can serue God in our houses as well as they that run after Sermons Others also think they haue knowledge sufficient already that they need neither heare nor reade any more Lastly others obiect we haue good prayers and good homilies why should not men be content with them as the law prescribeth and enioyneth All these excuses are but fig-leaues to couer ouer their owne shame when once they are sifted and examined We answer to the first obiection many waies The first â—â—iection aâ—swered First we are not able to endure the dreadfull presence of Almighty God and therefore the faithfull haue cryed out Alasse wee shall die because we haue seene the Lord. Wee heare not the thunder without feare we behold not the brightnesse of the Sun without dazeling how then shold we heare the immediat voice of God or see his glory without confusion Againe if the Lord should speak from heauen and vtter his voyce from the place of his habitation he would speake no otherwise hee would teach no other trueth then the Prophets and Apostles haue deliuered And if wee should heare one of the elect Angels he wold set before vs no new points of religion hee would bring vnto vs no new article of faith and therefore the Apostle saith Gal 1. â— Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed But it is more comfortable and profitable to vs to be taught by men like vnto our selues then by the angels that are spirits we cannot abide their glory through weaknes of our flesh we cannot be
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ— carâ—as Plutâ— Tuâ—â— Poâ—â—â—â—â—pian Lâ—â—â— and otherâ— and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel â—ect 1. â—ngs 14 19 â—5 7 11 Iosh 10 3 â—am 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer â—sw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained â—ect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer â—er they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke
is a wonderfull miracle aboue nature and gaue her power to speake which is a peculiar preheminence of mankind True it is God hath giuen many giftes to the vnreasonable creatures wherein also they excell man yet to none hath he giuen the vse of speech and benefit of language but vnto man onely among all the workes of his hands And as he gaue her the vse of the tongue to speake with mans voyce so he gaue her the benefit of reason to speake with vnderstanding For she discourseth as a reasonable creature and sheweth forth the Art of concluding from many particulars cleering her selfe of present blame by her by-past actions and appealing to him as a witnesse and iudge in that matter Where she reasoneth after this manner If I haue done thee from the first time I came into thy possession hitherto faithfull seruice then am I at this present faultlesse But I haue hitherto serued thee faithfully Therefore I haue not at this present mocked thee The assumption is prooued and confirmed by an humane testimony for she appealeth to Balaam to speake his conscience what he had euer found in her And albeit God stirred vp the Asse to be his schoolemistris wrought a wonder to checke him to his face yet the wretch is not moued at the matter nor stirred vp at the miracle to lay his hand on his mouth and giue glory to God but bursteth with anger threatneth with words and striketh her with a staffe recompenceth euill for good He chafeth and fretteth that the asse had mocked him he considereth the fact of the asse but marketh not his owne fault which was farre worse who had mocked with God For the authority of God is greater ouer man then of man ouer his beast and there is a greater difference and disproportion between the Creator and the creature then is between creature and creature There is greater equality between man beast between the worke the workman betweene the potter and the clay betweene the saw and him that moueth it betweene the Axe and him that heweth with it then is betweene man whose breath is in his nostrils and the eternall God who is euen a consuming fire For euery creature is finite God is infinite between which is no equality or proportion so that the asse deserued not to be smitten of the man but the man deserued to be striken of God as the Angel witnesseth 〈…〉 But how could the Asse speake or how could a bruite beast which is without reason as the Apostle teacheth discourse and conclude Or where learned she the art of Logick which is nothing else but the art of vsing reason teaching to inuent arguments and then dispose them in order with good iudgement This seemeth to minister matter to Atheists and Libertines to deride all Religion and to scoffe at the Scriptures taking occasion at this and other like places For when they heare that an Asse could speake and reason the case with her master they beleeue it no more then one of Esopes Fables or a strange tale out of Ouids Metamorphosis where trees and birds and beasts are made to speake I answere touching our selues that are nourished in the bosome of the Church and bene instructed in the Gospel of Christ and trained vp in the schoole of the Prophets it is sufficient for our faith and staying vp our consciences in the truth to know that which Moses mentioneth verse 28. the Lord opened the mouth of the Asse the which was as easie for him to do as to giue vs reason and reasonable soules at the first For when thou hearest that GOD opened the Asses mouth it is as much as if it had bene said He that is almighty powerfull and al-sufficient did it that is without want or weakenes with whom nothing is vnpossible who sitteth in heauen and doth whatsoeuer he will aboue the course and order of nature And albeit wee haue not any like example in former times nor in the generations afterward of the like worke of God yet whence hath mankinde the vse of speech and vnderstanding but that God gaue it in the creation Wee see sometimes hee denyeth it to some men that are borne deafe and dumbe and cannot speake to the end we should acknowledge speech to be the gift of God rather then of Nature Sometimes also the Lord hath taken away the vse of the tongue for a time as wee see in Zachariah 〈◊〉 1 20 62 and peraduenture also of his eare that he could not heare inasmuch as the people spake not to him when they came together to bee present at the circumcision of his sonne but made signes to him how hee would haue him called As then the Lord denyeth the gift of speaking and depriueth of it where he once hath giuen it who can limite the holy One from bestowing speech framing the tongue of a beast to vtter a voice and communication as with the tongue of a man or to giue to the creature inferiour in nature that which is proper to the superiour For albeit God hath set setled an order in nature yet himselfe is not euer bound vnto it Neither is this miracle in this dumbe beast more marueilous 〈◊〉 11. 〈…〉 then that of Nebucadnezzar he was driuen from the societie of men hee did dwell with beasts hee did eate grasse lâ—ke the Oxe and the Asse his body was wet with the dew of heauen till the haire of his head did grow as Eagles feathers and the nailes of his fingers like birdes clawes and to conclude he wanted all vse of reason and vnderstanding Now the Asse did no more in this place resemble man then this man did resemble a beast as the Asse had reason giuen her so had the King his vnderstanding taken from him being striken by the hand of God with madnes and bereft of common reason and iudgement for it is said afterward that his vnderstanding was restored Besides we see the diuell in the beginning vsed the tongue of the serpent to speake to our first parents August de Gen. ad lit lib. 11. cap. 29. If Satan did this in the serpent shall not the author of Nature be able to doe it in the tongue of the Asse for as the serpent by nature can doe no more but hisse so the Asse can doe no more but bray Shall wee not ascribe so much to God as to the diuell Could the diuell vse the serpents tongue as his instrument and cannot God open the mouth of the Asse to teach a false and ignorant Prophet Or if wee confesse that God can worke miracles why not this among others If not this then neither others Now touching Atheists and Infidels that beleeue not the Scriptures nor the power of God to conuince them that are patrons of Nature but enemies of the God of Nature wee see how in Pies and Popin-iayes hee hath left a certaine resemblance of speech and thereby sheweth forth what hee is able to
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
discoraged to thinke they are none of his Or if a false fellow come forth and lay claime to our inheritance will that barre the true owner of his right or make him to let goe his holde What if a mad man out of his wits should say that the Crowne and Kingdome is his would we therefore thinke it is so indeed Or if some should shew false and counterfet pearles will the Goldsmith be discouraged and think that his also are naught and of the same stampe In like sort we may reason What though some do not beleeue or will not apply Christ vnto themselues What if satan haue deluded them with the spirit of errour and blinded them with the mists of ignorance shall wee therefore suffer our selues to be beguiled and to be brought to think that we haue no true knowledge or faith or that we ought not to apply Christ Iesus in particular to our selues To conclude we may be bold to auouch that the diuels haue as much faith as the papists teach and beleeue For the diuell can say and that truly I do beleeue I beleeue that remission of sinnes is sealed vp by Christ for saluation so that hee may beleeue as much as any Papist in the worlde holding the principles of their own doctrine forasmuch as the Romish faith is no other then historicall to beleeue the Scriptures and al things written in them to be true but they neuer come to the principal maine matter wherein the comfort of a Christian lyeth to make particular application of any thing to themselues Vse 2 Secondly it admonisheth euery man to examine himselfe and to try whether his faith be true or not this is the counsell and commandement of the Apostle 2 Cor. 13 5. as we heard before and how shall we better do it theÌ„ by making particular application of those things which ought to bee beleeued to beleeue that God is our God that the Lord Iesus is our Sauior that we are righteous by his obedience that wee haue the pardon of our sinnes that wee haue receyued the grace of sanctification and that wee shall be partakers of eternall life For as faith is the life of the soule so this application is the life of faith If we finde this in vs then certainly we haue a true a liuely a iustifying faith otherwise we deceyue our selues with a shadow and opinion of faith when in truth we are vtterly destitute of it And if men were brought to their tryall heerein it is greatly to be suspected and feared that not onely they in the Church of Rome but many that liue in the Church of God it selfe will bee found to want the true faith and to please themselues with a naked shew of it For some haue not a generall knoledge and therefore cannot haue so much as a generall faith Many albeit they haue a generall knowledge yet they will not nay they cannot in special apply Christ and his benefits vnto themselues because such is their simplicity or sottishnesse that they condemne this doctrine of applying Christ to themselues say it is to some a doctrine of presumption to others the pathway leading to desperation These are afraid to go so farre and dare not meddle with it They will hope well as the Papists do and thinke well but they cannot abide to heare of any particular application These are as men that are afraid of their good friends whose case must needs be lamentable and they stand in a dangerous nay I may say in a damnable condicion because without this application there can be no true faith and without true faith no saluation We haue experience of some in our dayes who out of a melancholy humor perswade themselues that they may not eate because they are vnworthy to touch their meate and by this meanes are the cause of their owne death and yet they thinke they may see it and talke of it but by no meanes may touch it This is the faith of many Christians among vs they thinke they may heare of the things that belong to saluation and reason of them but by no meanes they may apply them these mens case is very dangerous for they must needs perish eternally For as life is maintained not by looking vpon our meate or by speaking of it or by hearing of it but by taking and applying of it so the soule is sustayned and life preserued in it not by hearing of the promises of the Gospel nor by assenting vnto them but by applying of them vnto our selues When the Israelites were stung in the wildernesse with the fiery serpents and scorpions Deut. 8 15 insomuch that many dyed if any should haue saide I am not worthy to look vp to the brazen serpent and to fasten mine eies vpon it I know indeed that God hath appointed it as the only means and remedy to recouer them that are stung but I dare not presume to behold it because of mine vnworthinesse would we not thinke that it were iust that this man should perish So is it in this case many men know that God hath sent his Sonne into the world and that he dyed for the sinnes of the world yet many are so desperate that they talke and dispute of nothing but of their owne vnworthinesse and say they would apply Christ but they dare not they are such greeuous sinners Howbeit he that was worthy to take the booke out of the right hand of the Father and to open it Reuel 5 2 5 11 12 hath also made his children partakers of his worthinesse Reuel 3 4. They shall walke with me in white for they are worâ—hy His merits are become our merits and his righteousnesse is made ours 2 Cor. 5 21. Wherfore whosoeuer they are that eyther through the corruption of their owne hearts or through the tentation of Satan doe not truely apply Christ vnto themselues and his death to theyr saluation but make it a matter of presumption their condition is miserable and they are yet in the way to destruction and may iustly feare that the wrath and iudgements of God will ouertake them Lastly this point is very sweet and comfortable Vse 3 to euery one that is able though with much weaknesse and many infirmities in particular to apply the generall promises of God and the Gospel to himselfe because such shall be sure to finde God gracious vnto them and if they be stung by the old serpent they shall be healed because they can look vp to to the 2. ferpent that God hath set vp and appointed to be the healer and helper of them If they be hungry they shal be sure to be satisfied Christ is the true bread that came downe from Heauen Iohn 6 they eate him by faith and so apply in particular the generall promises to theÌ„selues This is it indeed that ought to encourage euery man to labour for this particular application not like hypocrites to content theÌ„selues with generall things as if they were