the Son of God himself could not refuse he disputed against him though fallaciously with Scripture Arguments Promissionem objâ—â—iâ— conditioâ—â—m aâ—â—â—â—it had he had a Psalter he would have shewn Christ the very place nor is there any sinner whom he cannot furnish with a Scripture to defend his lust and such a Scripture as the deluded novice hath neither skill nor will to answer The truth which Satan speaks ever tends to destroy truth In alledging of Scripture he both colours himself and his motion and frames himself according to the disposition of the Parties with whom he deals He knows the authority of Scripture alway swayes in the School of the Church It s our safest course to hold up against Scripture-light all the plausible Reasons or Scriptures which Satan brings for any opinion or practice to ponder with Prayer and study every allegation and to consider whether in their scope end they are not against other direct Scriptures and the Principles of Religion for Gods Spirit never alledgeth Scripture or propounds Arguments but to lead us into the knowledge and practice of some truth This was Moses his rule Deut. 13.1 to try a false Prophet by his scope If any Scripture or Reason be alledged to put us upon sin though the Text be Gods yet the gloss and allegation is the Divels 9. Observ 9. In dealing with our greatest Adversaries we must do nothing wilfully but with the guide of Reason Michael did not though he could have done it here shake off his opponent without answer or a rational disputation though he deserved none but to shew that he did not withstand Satans motion meerly of a wilful mind but upon just ground he answers him and disputes the case with him Christ himself did not put off this very Adversary of Michael Matth. 4. without an answer and when he refused the most unreasonable request of the sons of Zebedee he gave a just Reason Mark 10.40 It is not mine to give but it shall be given to them for whom it is prepared It s good though our Adversaries are stubborn yet to manifest the ground of all those opinions and practices wherein we oppose them our courses should be so good as to deserve to be justified though our Adversary may so bad as not to deserve to be answered and we shall hereby though not recover him yet both acquit and quiet our selves and possibly preserve others from being infected with that sin which rather our Reason then Resolution is likely to prevent 10. Observ 10 Satan delights to put people upon giving that honour which is onely due to God to something else besides God He here contends for the Servant against the Master and for the worship of Moses against the worship of God Satan makes people give that honour to the creature which is due to God two wayes 1. Inwardly 2. Outwardly 1 Inwardly 1. By making people to put their trust and confidence upon something besides God to make flesh their arm to put confidence in man Joh. 31.24 Psal 20.7 Prov. 3.5 to trust in Horses and Chariots 2. By making people to set their love and delight upon other things more then God to love their pleasures more then God 2 Tim. 3.4 Phil. 3.19 Eph. 5 5. to make gain their godliness to be idolaters by covetousness to set their heart on that which was made to set their feet upon 3. By making them to bestow that fear upon the creature which is onely due to God to fear mans threats more then Gods and him who onely can kill the body Isa 8.13 Isa 7.2 Isa 51.12 13. Hos 5.11 more then him who câ—n throw both body and soul into hell to walk willingly after the though wicked Commandment 2. Outwardly Satan makes people give the honour to the creature which is due to God two wayes 1. By the worshiping that for God which is not thus the Heathen worship false gods Mars Jupiter Diana Dagon Baal Mâ—loch Mahomet and thus Papists give Divine worship to Reliques stocks stones a breaden God 2. By worshiping God by other means and after another manner than he hath appointed That cannot be Gods worship which is devised by another the manner prescribed by himself being refused the worshipping of God according to mans devises and traditions shall be as far from acceptation as ever it was from his institution He best knows what he loves best Nor is it a wonder that Satan thus opposeth Gods worship not onely in regard he is an Adversary to God and strives to break insunder those bands of allegiance whereby the creature is tyed to the Creator and to deprive God of his homage as also because an Adversary to man whom he endeavours to draw into Gods displeasure but by the making men to worship thecreature in stead of God he aimeth to advance his own honour and worship in the room of Gods If men come once to be children of disobedience and sons of Belial such as will not submit to Gods will and bear his yoke Eph. 2.2 John 14.31 2 Cor. 4.4 Joh. 8.41 Acts 13.10 they walk according to the Prince of the power of the ayre he is their Father Prince God both in regard of his own usurpation and their acceptation In all Divine worship whatsoever is not performed to God is performed to the Divel there being no mean between them in worship God and Satan divide the world of worshippers for although in the intention of the worshippers the Divel be not worshipped yet worshipped he is in respect of the invention of the worship which was Satans devise and appointment and hence it is that we meet in Scripture such frequent mention of the worshipping of Divels The Gentiles 1 Cor. 10 20. yea the Jewes Psal 106.37 Lev. 17.7 sacrificed to Divels And the truth is Satan his contention that the people might find the way to Moses's Sepulchre was but that they might lose the way to Gods service and find the way to his own as was more fully shewn in the Explication Oh how lamentable is it that so bad a Master should have so much service that he who sheds our blood should be more willingly and frequently served then he who shed his own bloud for us To conclude if holy Michael here contended that others might not worship any other than God let us more contend that we our selves may not do so If Satan throw us down yet let us not cast our selves down We have another a better Master his will let us study the voice of his Word and Spirit let us hear Be above all those baits where with Satan a lures to the adoring of any thing in stead of Christ Know nothing great or good but the service of Christ 11. Observ 11. Satans great design is to make the holyest persons the greatest occasions of sin He had much rather that a Moses who had so zealously opposed Idolatry should be Idolized then
those who better deserved to keep then he to get the Government 2 His Employment with that of the rest of the Levites is mentioned Numb 16.9 to be honourable Numb 3.12.16.8 9. they being separated by God from the congregation of Israel to be brought near to himself to do the service of the Tabernacle and to stand before the congregation to minister unto them The Levites were brought nearer to God then the other Tribes though not so near as the Priests Numb 18.3 1 Chron 6.46 49 Aarons sons the Priests served in the Sanctuary in praying for the people and offering Incense and Sacrifice but the rest of the Tribe of Levi were not to come nigh the Altar upon pain of death Numb 3.9.1.50.3.6 7 8.4.3 4.7.5.18.6 Deut. 10 8. 1 Chron. 6.48.9.28 29 2 Chro. 26.18 1 Chro. 23.28 29. but served in Offices inferior to theirs Their work was 1 To attend the service of the Sanctuary according to the command of the Priests When the Tabernacle was moveable they were appointed to take it down carry set it up and to keep all the Instruments thereof and also with the Priests to carry the Ark of the Lord To wait upon the sons of Aaron in the service of the house of the Lord in the courts and in the chambers and in the purifying of all holy things Their work was to watch about the Tabernacle and afterward the Temple to defend it 1 Chron. 9.27 They also were to have the over sight of the Shew-bread Meat-offerings unleavened cakes and of all manner of measure and size they being to see that all measures both of dry and moist things which were used in Gods service might have their just proportion and that there might be a due length and breadth of all things that used to be measured by the mete-yard All manner of just measures for the things belonging to the House of God were to be tryed by the measures and sizes which the Levites kept and these were called the measures of the Sanctuary whether the Levites had the ordering of civil measures and sizes or no is uncertain 1 Chro. 16.4.23.30 2 Chron. 8.14.20.19 30.21.31.2 Nehem. 9.5 2. The work of the Levites was to sing praises to God and they praised him both by singing holy Songs and Hymns and also by Musical Instruments 3. The Levites were to teach the people the Law according to the good word of the Lord 2 Chron. 30.22 and 35.3 and this Employment was common both to the Priests and Levites Deut. 31.10 2 Chron. 17.7 8 9. and 31.4 Ezra 7.10 11. Nehem. 8.7 8. and 9.4 5. 4. To the Levites it also belonged with the Priests to take cognizance and to judg in causes about Holy things 2 Chron 19.8 10 11. So that the Priests and Levites were the two Ecclesiastical Orders in Israel employed about holy things the Levites making the lesser the Priests the greater and higher Order and yet both called Brethren Numb 18.6 And in process of time by the appointment of God when the Worship of God was to be stationary and fixt in one place David divided the Levites into sundry Orders and Ranks according to their Families for the discharging of their several functions and Ministeries they having their several courses of waiting and charges allotted to them See 1 Chron. 28.13 and 23. per tot and 25 c 2 Chron. 8.14 2 Chron. 35.4 5 10. The reason of the separating of the Levites to the worship of God is plainly mentioned in Scripture Numb 3.12 So Num. 8.16 I have saith God taken the Levites from among the children of Israel in stead of all the first-born because the first-born are mine for on the day that I smote all the first-born of the Land of Egypt Exod. 12 23 I hallowed unto me all the first-born in Israel The first-born then were Gods by a particular right of Redemption as well as Creation and therefore were in especial manner to serve him In other Creatures the first born were to be sacrificed to him if they were clean beasts and if they were not to be ransomed at a price for the maintenance of the Tabernacle Now instead of taking the first born of mankind to his service he appointed that the Levites should be peculiarly set apart for it And he chose to be served by one Tribe rather then by a number of first born taken out of many Tribes as Learned Interpreters conceive for prevention of confusion discord and division in holy Services and by the Tribe of Levi rather then any other for their Zeal of his Glory in revenging the indignity done unto him in the worshipping the Golden Calf Exod. 32.26 28. To conclude this Distourse As Israel was separated from all other people to be the Lords peculiar Lev. 20.26 so were the Levites separated from the sons of Israel to be the Lords Numb 8.14 And the employment of the Levites of which this Corah was a chief and among whom he was famous was though inferior to the Priests who were nearer to God in their attendances very honourable And therefore from the high honour thereof doth Moses argue against the ambition of this rebellious Corah whose desire it was to invade the Priestly Dignity also Seemeth it saith he a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you neer to himself Numb 16.9 to do the work of the Tabernacle c. If it be an honour for the greatest Subject to have the meanest Employment about the body of an earthly Prince how much greater is the advancement of the highest sons of men to have the lowest degree of peculiar service to God and truly David though a King went not an inch below his state in not disdaining the Office of a door-keeper in the house of the Lord and in putting on a linnen Ephod 3. For the Posterity of this Rebel Corah we find in Scripture that they were 1 Spared and exempted from this destruction of their father 2 Afterward that they were employed by God in his service which some of them did holily discharge 1 That they were spared is expressed Num. 26.11 The children of Corah died not neither did the fire from heaven nor the opening of the earth hurt them Whether they were in their fathers rebellion and were spared by the Prerogative of free mercy or for Gods care of his Ministry or whether they consented not to the sin of their father as it is most likely or whether they repented upon the warning given by Moses Numb 16.5 I determine not the Scripture being silent Nor will it be needful here to relate that fabulous invention of the Jewes by whose relation God wrought as great a miracle in the saving of Corahs children as he did in the destroying of Corah himself for they write That when the earth opened and swallowed up the father the children were taken up in the air and there remained hanging
ashamed of our former sin Oh that we could contemplate the shame of sin more in its departure and less its beauty in its coming and labour to look upon our old waies with new eyes opened and enlightned by the spirit of sanctification and then it wil be our greatest wonder that we should heretofore openly do that which we are now ashamed to think of To conclude this how blessed are they whose sins are covered whose transgressions are forgiven Psal 32.1 who have bought and put on that white raiment whereby the shame of their nakednesse cannot appear If ever the sins of the godly be manifested as I conceive they shall be at the day of judgment they shall be so far from bringing shame and confusion to them that they shall be glorious trophies of Gods mercy Christs merit the strength of faith and the truth of repentance 6. Obs 6. The shame of seducers is at length laid open and discover'd The great endeavour of these was to be magnified or rather omnified to have all others debased and nullified to have themselves accounted the only men for knowledg piety priviledges and their waies the only waies of peace and liberty but at length they lost and disgrac'd themselves foamed out and discovered their own shame 1. Sometime their shame is laid open and foamed forth by the discovery of the emptinesse and meer frothy foame of their opinions which are manifested to have had nothing of truth or solidity in them At length they fal upon the shore or dash upon the rock of the scripture and then in stead of drowing the shore or breaking the rock they end in a little froth and emptinesse and in the breaking of themselves alone Heresies are not permanent the word of the Lord only endures for ever it being a lasting fountain never to be dryed up but that which is against the Lord and his truth is but a land-flood though for the present it may swel and grow yet it shal fall and sink and in time vanish quite away Heresies which have for a time born all before them as that of Arianism which Augustine in grief and admiration tels us had invaded all the world come by the advantages of time and scripture discovery to be contemned and neglected Error like the painted beauty of some harlot seems amiable when it walkes in the dim twilight where the orthodox preaching of the word shines not but bring it to scripture light which it mainly shuns and the more we look upon it the more we shall suspect and at length abhor it the sun of scripture scatters the fogs and mists of error ye erre saith Christ not knowing the Scripture How glorious have those adulterate beauties of the whore of Babylon of image-image-worship transubstantiation merit c. appeared in this nation of old when the candle of Scripture was hid under a bushel but afterward it being set upon a candlestick and giving light to all the house how clearly did they all appear to be fictitious and adulterate and the hatred wherewith they are hated I trust of some is as it was said of Ammons to Thamar greater then that love wherewith they were loved 2. Sometime the shame of seducers is laid open and foamed forth by their loosnesse and profanenesse of life Errors in doctrine producing commonly loosnesse in conversation Thus the Apostle speaks of some who should proceed no further for their folly should be made manifest to all men who should increase to more ungodlinesse and grow worse and worse hereby our Lord bids us discover them by their fruits saith he ye shall know them The vine of truth never produced the thistles and thorns of prophanenesse and loosnesse A man of error is of◠left to be a man of sin Thus these seducers disgraced themselves by foaming out their uncleannesse cruelty rebellion Who wil ever look upon these deformed issues to have truth beautiful truth for their mother Wel may he be suspected who every step stumbles into prophanenesse to have either no eyes or bad ones Thus Papists Anabaptists Seekers have been discovered by their taking pleasure in unrighteousness never to have believed the truth 3. Lastly the Lord oft discovers their shame by their own destruction and disgraceful end and by the judgments which he brings upon them Arius his bowels gushed out Nestorius his tongue was consumed with worms Cerinthus was killed by the fall of an house Montanus hanged himself Manes had his skin torn from his flesh c. and rotted out of his head examples of this kind might fil a volume How many seducers hath God made pillars of salt by their deaths who were unsavory salt during their life-time how many of these stakes hath God set up in the Church as in a pond to keep men from adventuring into gulfs and whirlpools of error Sometime the hand of justice hath found them out witnesse the deaths of many Jesuits and Baals priests of Anabaptists and other blasphemous hereticks And how oft have they been infamous for their strange deaths who laboured to live caede scripturarum by the death and downfall of the scripture Oh then how much are they mistaken who expect to get honour by being patrons of erroneous opinions While the pure lights of the Church have burnt sweetly and shined bright to after ages living when they were dead the other have rotted in their names faded in their honour withered in their graces and in a word even died while they lived and what is there left of all these false pretended lights to posterity but the smoake of a stinking and unsavory snuffe 7. Obs 7 The enemies of God cause their own shame and confusion foaming out saith our Apostle their own shame Hab. 2.10 they are said to consult shame to their own house i.e. their wisest consultations shal be turned into shame against them or they shall be as surely ashamed as if they had consulted or taken counsel to bring shame upon themselves Though shame be not the end of the worker yet shal it be the end of every work of ungodlinesse wicked men twist their own halter and by sin curiously weave their own confusion shame is the natural production of every mans own sin Basil◠de Ira. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. mihi 440. The wicked shall be snared in the work of his own hands Psal 9.16 and held with the cords of his own sins Ps 5.22 Be thy own friend and none can be thy foe disgrace not thy self and then all the world cannot do it T is not any thing cast upon us from without which is truely a shame but something which growes out of a mans self t is not poverty reproach pains c. that dishonour us but impatience revenge unreformedness under all these Every wicked mans dishonour is self-created A sinner reaps no crop but that of which he himself was the sower its common equity that he who sowes should reap God wil render to
the Church 1 Thes 5.20 Despise not prophesying and 1 Cor. 14.3 He that prophesieth speaketh unto men to edification and exhortation and comfort So verse 24. 4. Sometimes it signifieth to know and to be able to declare things either past or present which a man either by nature or industry is not able to know and so it signifies to divine thus it is taken Matth. 26.68 Mark 14.65 c. where they who had blinded Christ bid him by way of derision prophesie who it was that smote him to this purpose said the Pharisee Luke 7.39 This man if he were a Prophet would have known c. 5. Strictly and properly to prophesie is to foreshew or foretel things to come or that afterward shall be fulfilled Thus it is taken Acts 21.9 Philip had four daughters Virgins which did prophesie Thus Ezek. 21.2 compared with ver 7. So Ezek. 29.2 30.2 34.2 38.2 And thus it must necessarily be taken in this place Enoch prophesied of these by way of prediction or he foretold their punishment 2. For the second whence Jude received this prophesie or prediction of Enoch To this some say that Jude took this prophesie out of an ancient book written of old by this Enoch the seventh from Adam True it is that in ancient times there were some writings dispersed abroad in the Church under the name of Enoch Tertulâ— de hab mul. cap. 3. and called by the name of Enochs book and of these Origen makes mention in his last Homily on Numbers And Tertullian in his third chapter de habitu muliebri affirms that the book of Enoch was preserved by Noah in the Ark and brought forth after the Flood Non sunt scripta in Canone qui scrvabatur in templo Cur autâ—m hoc nisi quia susâ— câ—tae fidei c. Illa quae sub Enochi nomine proferuntur continent fabulas Rectè à prudentibus judicantur non ipsius esse credenda Aug. l. 15. de civ D. c. 23. and he attributes the opinion of its want of authoritie to the malice of the Jewes who saith he because some eminent testimonies concerning Christ may be produced out of it endeavoured to suppresse it Augustin also mentions books bearing Enochs name That then there were such books called by the name of Enochs t is not denyed but that Enoch was indeed the Author of them and that Jude made use of them none can either probably or soberly suppose The books saith Augustine which under the name of Enoch are produced are to be suspected for false and none of his because the Jewes never accounted them cononical nor kept them in the temple as such and they ahound with fables Among the rest that fond and erroneous conceit so contrary both to Scripture and reason that the Angels in their assumed bodies went in unto the daughters of men and so begat those Gyants mentioned Gen. 6.4 Though this fabulous error being intituled to so holy and ancient an author as Enoch was imbraced by Justin Martyr Cyprian Clemens Alexandrinus Libros Enochi plane supposititios esse ut mihi persuâ—deam fa cit quod in Ecclesia Dei ante Babyâ—enicam cap tiviteâ—em in nullis prophetar um libris fit meutio tam rari thesauri quem non credibile est si in rerum naturâ fuisset Mosem latuisse qui etiam scriptorum Enochimeminisset in hac historia si tunc extitisent Rivet in exerc in Gen. 49 and some others Besides had there been any such true book or prophesie of Enoch in writing no doubt but it would have been very famous and highly set by among the Jewes both for the antiquity and holinesse of the Author as also for the preciousness of the matter in regard whereof some mention would have been made thereof by the holy Prophets or by Philo and Josephus who were curious preservers and writers of Jewish antiquities who yet did never discover to us that rare treasure And that Moses was the first of all the holy writers I think is the constant judgment of all learned divines protestant and popish nor doth Christ Luke 24.27 acknowledg any holy writer to be more ancient then Moses for Luke 24.27 it is said that beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Now if Enoch had written a book probable it is that Christ would have begun at him he being so long before Moses to have explained the prophesies of his humility and glory the later whereof this prophesie of Enoch here mentioned by Jude doth so clearly discover It s therefore the opinion of some learned men that if there were in Judes time any writing which went under Enochs name it was written by some Jewes who mixed some things Good and true which peradventure they received by tradition concerning the prophesies of Enoch with other things false and fabulous which book of theirs might be more and more in the progress of time corrupted and was deservedly rejected as Apocryphal Possibly out of this Book Jude might take this passage The penmen of holy Scripture have not seldome taken several passages which tended to edification out of profane * Acts 17.28 1 Cor. 15.33 Tit. 1.12 Authors and thereby sanctified them to the use of the Church and yet as Rivet wel notes since Jude saith that Enoch prophesied it was necessary that Jude should have a peculiar revelation from the holy Ghost to assure him that the prophesie recited by an apochryphal Author did indeed come from Enoch for otherwise should he only rely upon the Authority of an apochryphal book the prophesie related by Jude would no more be canonical then it was as set down by the apocryphal writer Others Protestants and Papists assert Capta occasion e ex prophetia Henochi commemorata à Juda libros quasi antiquitus scriptos puublicarnt â— Perer. in Gâ—n Nieremberg de Oâ—ig sacscrip pa. mihi 51. that after the death of the Apostles some impostors taking occasion by Judes alledging the prophesie of Enoch did publish and set forth a book under the name of Enoch that so by its bearing the name of one so pious and ancient it might find the better acceptance Of this opinion is the learned Gomarus who withal gives a parallel instance of the feigning of an epistle under Pauls name to be written to the Laodiceans by occasion of that passage of Colos 4.16 so that according to this opinion some took occasion to write this fictitious book of Enoch by reading of Judes Epistle not that Jude ever saw any book under Enochs name extant or took his prophesie out of it Many learned men therefore very probably conceive that our Apostle received this prophesie from common and undoubted tradition transmitted from the Patriarchs and so handed from generation to generation til such time as it seemed good to the holy Ghost by the Apostle Jude to make it a part of Scripture And thus the Apostle mentions the withstanding of Moses
reverence the godly who are departed this life is to be led by that spirit whereby they were led while they lived 2. Observ 2. Threatnings denounced by divine warrant should deter us from sin If Enochs prophesie which was of divine authority foretell judgments they must not be slighted As divine promises should uphold and comfort us in our lowest and weakest estate so should divine threatnings make us tremble and affright us from sin in our greatest strength and highnesse The Ninevites by fearing evils foretold by Jonah against them prevented the feeling of them Josiah holily feard and his heart was tender and he humbled himself when he heard what the Lord spake against Jerusalem 2 Kings 22.19 when Micah the Morashite prophesied in the dayes of Hezekiah King of Judah saying Zion shall be plowed like a field c. Hezekiah feared besought the Lord. Jerem. 26.19 A judgment denounced by God cannot be kept off by power there 's no might or strength against the Lord. The hand of the Lord is not weakned nor is his arme shortned when he minds to deal with his most potent adversaries As God can Create deliverances when he intends to shew mercy so can he create judgements when he purposeth to punish The truth of a threatning will break through the greatest improbabilities of its approaching Though the Caldeans were all as wounded men if he threaten to punish by them Jer. 37.10 they shall be victorious against the unrepenting Jewes There 's no way of flying from God but by flying to him the way to get out of the reach of judgments threatned is to repent by the threatning of them nothing but our repenting sincerely can make God repent mercifully Oh how foolish a madnesse is it by politique endeavours to imagine a prevention of judgments divinely threatned or by persecuting the prophet to think to overthrow the prophesie The Prophets d ee they live for ever yet my words and my statutes which I commanded my servants the Prophets did they not take hold of your fathers Zech. 1.5 Paul suffered trouble even unto bonds but the word of God saith he is not bound 2 Tim. 2.9 3. Obs 3. Sinners should look upon the threatnings denounced against others for sin at belonging to them without repentance The wicked against whom Enoch immediately prophesied were such as lived ungodlily in his time and yet the Apostle saith that he prophesied against these seducers The reason is because these lived in the same sins with those wicked ones of old As the promises made to the godly who lived in former times belong to those who imitate them in succeeding ages so the threatnings denounced against former sinners are denounced also against those who follow them in sin and that by the constant analogy and proportion of justice unlesse these repent they shall likewise perish Luk. 13.3 Strong is the inference of the Apostle Rom. 11.21 If God spared not the naturall branches take heed lest he also spare not thee Threatnings denounced against and inflicted upon those who lived in former times manifest Gods equall dislike of those who shall live in the same sins in succeeding ages he shewing thereby that he is prepared if they will also sin to doe what he hath done against those who lived before them Though Gods forbearance towards some shews that sometime he can spare sinners yet his punishing of others shews that he never loves sin In all ages God is the same he abhors sin in all the ages of the world Psal 7.12 Obs 4. Psal 119 100 Mibi pro archivis est Jesus Cristus Ignat. Mos diabo licus est ut per antiquitatis traâ—ucem commendetur fallacia Aug. qu. 114 nov et vâ—t Test nor will he goe out of his way to gratifie mens lusts changing is not Gods property but the sinners duty If he turn not he will whet his sword 4. Doctrines of greatest antiquity are only to be imbraced as they consent with the testimonies which come from the infallible Spirit of God Enoch though the seventh from Adam and so very ancient yet only is to be believed in what he said as speaking by prophesie and receiving what he delivered from divine revelation Whatsoever doctrines proceed not from or agree not to this are notwithstanding all pretences of antiquity to be rejected as spurious The Papists who have no patronage from Scripture have but a rotten support for their opinions which pretend to greatest antiquity Custome without truth is but the antiquity of error Cypr. Ep 74 The most proudly swelling allegations of the ancients are but like a swoln leg which though it be big is yet but weak and unable to bear up the body Religioâ— is auto ritas non est tem pore metienda Arnob. Contr. Genâ— 2. the authority of religion must not be measured by time We reverence the ancient fathers and hold it our duty to rise up before the hoar head and to honour the person of the aged but still with reservation of the respect we owe to their father and ours that Ancient of daies Non veritas antiquitatis sed antiquitas veritatis Ecclesiae authoritatem confert Riv. contr Q. 7. p. 224. the hair of whose head is like the pure wool Dan. 7.6 In opposition to him we must call no man father Matth. 23.9 Nor yet is this said as if Papists were able to produce better proof out of the testimonie of the ancients for their errors then we can do for the truth but to give the word of God its due which is that rock upon which alone we build our faith The truth is Papists have removed the ancient land-mark which the Father 's set that so they may invade anothers possession Christus veritatem non se consuetudinem coguominavit Tert. l. de vel virg c. 1. their traditions are new boundaries their doctrines of Merits image-Image-worship Equivocation Transubstantiation Denyal of Priests marriage Power of the Pope are new and upstart not only to the Scripture but even to the writings of the Ancients This for the preface The prophesie it self of the last Judgment followes And in that first of the note of incitement to cause regard to the following description of the judgment in the word Behold EXPLICATION The word Behold is in Scripture used principally these two waies 1. As a note of manifestation of the truth reality certainty of a thing to be observed or believed Thus it s used Mat. 28.20 Behold I am with you to the end of the world Gen 1.29 Apoc. 3.8 9 11 20. Psal 37.36 Zech. 9.9 Matth. 28.20 Gal. 5.2 Behold I have given every herb bearing fruit Gen. 28.15 Behold I am with thee and will keep thee Apoc. 2.10 Behold the devill shall cast some of you into prison Apoc. 9.12 Behold there come two woes more Mat. 26 45. Behold the houre is at hand and the Son of man is betrayd c. Job 5.17 Behold 1.
and discipline and herein if they shall either be hindred or negligent private Christians shall not be intangled in the guilt of their sin if they be humbled and use all lawful means for remedy though they do communicate 6. Let them search whether there be any Scripture warrant to break off communion with the Church in the ordinances when there is no defect in the ordinances themselves only upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jewes of old though they separated when the worship it self was corrupted 2 Chron. 11.14 16. yet not because wicked men were suffered to be in outward communion with them Jerem. 7.9 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous persons be blamed yet not the communicating with them 1 Cor. 5.11 Rev. 2.14.15.20.24 The command not to eat with a brother who is a fornicator or covetous c. concerns not religious but civil communion by a voluntary familiar intimate Conversation either in being invited or in inviting as is clear by these two Arguments 1. That eating which is here forbidden with a brother is allowed to be with an heathen but it s the civil eating which is onely allowed to be with a heathen therefore it s the civil eating which is forbidden to be with a brother 2. The eating here forbidden is for the punishment of the nocent not for a punishment to the innocent but if religious eating at the Sacrament were forbidden the greatest punishment would fall upon the innocent the godly Now though such civil eating was to be forborne yet it follows not at all much lesse much more that religious eating is forbidden 1. Because civil eating is arbitrary and unnecessary not so religious which is enjoyned and a commanded duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary eatings not so injoyning with them in an holy and commanded service and ordinance 3. Civill eating is done out of love either to the party inviting or invited but religious is done out of love to Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this separation from Churches from which Christ doth not separate is schismatical now it s clear in the Scripture that Christ owneth churches where faith is sound for the substance and their worship Gospel-worship though there be many defects and sinfull mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinfull mixtures of those who are wicked in practise is as true concerning separation from them who are erroneous in judgement if the errours of those from whom the separation is made be not fundamental and hinder Communion with Christ the head And much more clear if clearer can be is the schismaticalnesse of those who separate from and renounce all Communion with those churches which are not of their own manner of Constitution and modeld according to the platform of their own particular church-order To refrain fellowship and communion with such Churches who professe Christ their Lord whose faith is sound whose worship is Gospel-worship whose lives are holy because they come not into that particular way of church-order which we have pitcht upon is a schismaticall rending of the church of Christ to pieces Of this the church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the church of Christ within the limits and boundaries of the Romane jurisdiction even so as that they cast off all churches in the world yea and cut them off from all hope of salvation who subject not themselves to their way Herein likewise those separatists among our selves are heniously faulty who censure and condemn all other churches though their faith worship and conversation be never so scriptural meerly because they are not gathered into church order according to their own patterns In scripture churches are commended and dignified according as their fundamental faith was sound and their lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when churches have once apostatiz'd from faith and manners Christ hath withdrawn communion from them and most severely censured them And this making of the first gathering of people into church-fellowship to be the rule to direct us with whom we may hold communion wil make us refuse some churches upon whom are seen the Scripture characters of true churches and joyn with others onely upon an humane testimony because men onely tell us they were orderly gathered It should be our care to shun separation Obs ult To this end 1. Labour to bee progressive in the work of mortification the lesse carnal we are the lesse contention and dividing will be among us Are ye not carnal saith the Apostle and he proves it from their divisions separation is usually but very absurdly accounted a sign of an high grown christian we wrangle because we are children Jam. 4.1 and are men in malice because children in holinesse wars among our selves proceed from the lusts that war in our members 2. Admire no mans person the excessive regarding of some makes us despise others in respect of them when one man seems a gyant another will seem a dwarfe in comparison of him This caused the Corinthian schism Take heed of man-worship as well as image-worship let not idolatry be changed but abolish't Of this largely before upon Having mens persons in admiration 3. Labour for experimental benefit by the ordinances Men separate to those churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally only for if so you wil soon cal them bad Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here wee would set up pillars nay bee such for our constancy in abiding in them 4. Neither give nor receive scandals give them not to occasion others to separate nor receive them to occasion thine own separation watch exactly construe doubtfull matters charitably Look not upon blemishes with multiplying glasses or old mens spectacles Hide them though not imitate them sport not your selves with others nakednesse Turn separation from into lamentation for the scandalous 5. Be not much taken with novelties New lights have set this church on fire for the most part they are taken out of the dark-lanthorns of old Hereticks They are false and fools fires to lead men into the precipice of separation Love truth in an old dresse let not antiquity be a
Christ He hath lost none his sheep never perish Joh. 10.29 2. The Church is an house in respect of Believers who are the stones of which this house is built up and these stones are naturally 1 rugged and unpolished til they be hewen smooth'd and made fit for the building Hos 6.7 the word of God takes away their natural asperity and makes them fit for the building and submissive to Gods disposal and fit for his purpose 2. These stones are of several sizes some greater some lesser Christians are of divers degrees some more eminent some more obscure some of stronger others of weaker graces 3. The stones which are different in their bignesse are yet cemented and united one to another As there is an union of faith betwixt the building and the foundation so there is an union of love between the parts of the building And hence Eph. 4.16 The whole body is said to be fitly joyned together and compacted The greatest stone in the building cannot say to the least it hath no need thereof The Foundation disdaines not the least pibble no more should the strongest stone in the building 3. The Church is an house He who dweleth every where by his essence dwels in his church by the presence of his grace in respect of God Who 1. Dwels in this house He hath two houses That above of glory this below of grace God takes more delight in his Church then in all the world He rests in this house 2. He furnisheth his house with all necessaries yea ornaments his ordinances graces c. 3. He protects his house he that destroyeth the temple of God him will God destroy His enemies shall answer for dilapidations for every breach they have made 4. He repaires his house and when his enemies have broken it he restores it and makes up its breaches it shal never utterly be destroyed 5. He purgeth and cleanseth his house disorders abuses are too ready to creep into it it oft wants reformation Amos. 3.2 Judgment begins at the house of God You have I known of all the families of the earth and therefore I will punish you Man regards not much what lies in his field but he is curious that nothing offensive be laid in his house Judgements begin at the sanctuary Sinnes in the Church are most heinous Christians are so much worse then others by how much they should be better The meditation of this resemblance should therefore put us upon tryal and strengthning of our union to Christ our foundation upon dependency on and trusting to him It serves also to strengthen the love neernesse and dearnesse of believers living stones to make us dedicate our selves to the Lord as his house and temple to offer up the daily sacrifice of prayer and prayse to him to tell Satan and lust whensoever they sue for a roome in our house that every roome is taken up for God that his enemy must not be be let in We are the temple of God on let us not make our selves a temple of idol by covetousnesse or a stewes by uncleanenesse or a tap-house by drunkennesse or a stye by any swinish lusts To conclude this labour for the costly furniture of holinesse for thy house use the perfume of prayer the washing of godly sorrow give the Lord costly intertainment Repaire all thy breaches by repentance Run not too long to ruine Patiently bear the Lords visitation and the meanes he useth to mend and cleanse thee And lastly depend upon him for care and protection in all dangers 2. The word of God is the foundation of a Christian Obs 2. Build your selves on your faith It s a foundation to bear a Saint out in all his duties comforts beleef of truths 1. All our duties services must be built upon a word That which will not stand with the word must be no part of the building the word must be the foundation of practice he that walks by this rule Gal. 6.16 peace shall be upon him 'T is not the shewing of any warrant of man that will bear thee harmelesse at the day of judgment 2. The word is the foundation of a Christians comfort no promises but scripture promises but may deceive No other promises can bear the weight of an afflicted soule Vnlesse thy law had been my delight I should have perished in my affliction Ps 119.92 Absque Scriptura claudicat cogitatio Thy statutes were my songs in the house of my pilgrimage Psal 119.54 3. But especially the word is the foundation of a Christians beleefe of truths asserted we can onely securely assent to the assertions of the word That which I read not I beleeve not A written word is the only food of faith the formall object of faith is the truth manifested in scripture every truth hath an esse credibilis Baron contr Turnbullum Deus verax manifestans Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17.18 because it was delivered in the written word and spoken by God Faith is carried to its object under the notion of infallibility which can never be without divine revelation all humane testimony being fallible though not false and hence it is that the revelation of God in his word is onely propounded by God as a foundation of faith Joh. 20.31 These things are written that ye might beleeve 2 Pet. 1.19 We have a more sure word of prophesie whereunto ye doe well to take heed So 1 Joh. 5.13 These things have I written to you that ye beleeve on the name of the Son of God Isa 8.20 To the Law and the Testimony Joh. 5.39 Search the scriptures for in them ye think to have eternall life And this word of God hath onely been embraced by the faithfull in all ages as the foundation of their faith When ever they would prove any thing to be beleeved they have gone to the written word for a foundation of beleefe Thus the noble Bereans Act. 17.11 who searched the scriptures daily whether those things were so Thus Paul Act. 13.33 1 Cor. 2.9 1 Cor. 15.54 Rom. 14.11 grounded what he wrote upon scripture and Act. 24 14. professed that he beleeved all things written in the Law and the Prophets and Act. 26.22 that he said no other things then those which the Prophets and Moses did say should come So that the doctrine of faith revealed in the scripture must be the foundation to bear us up and out in all duties to be performed Comforts to be entertained Truths to be embraced And hence as we may see the misery of those who have no foundation at all holding their religion onely for forme fashion example fear of superiours which sandy bottomes will never keep them up from sin nor bear them out in sufferings especially death and and judgment so we should labour to improve the doctrine of faith as our foundation in all the forementioned respects 1. By having a deep sence and feeling of our misery so that not