to be taught by him what he ought to doe Act. 10.16 And to the Apostle Christ saith qui vos audit me audi he that heareth you heareth me Lu. 10.16 2. This teacheth us looking on the weak means which God ordaineth for the good of his Church not to rest in them but beyond them to look to that high wisedome and power by which those meanes are enabled for the Church of Rome hath overshot that way Iohn when an Angel talked with him was ready to worship him we are naturally prone to give undue honor to the means because we are more led by sense then by faith But the faithful must walke by faith not by sight from this sensuall and carnall eye upon the meanes the honour of God is given in the Church of Rome to the Mother of our Lord to Angels to Saints yea to very Images and Pictures and so Idolatry is committed Therefore Peter and Iohn after they had raised the Criple that lay at the Porch of the Temple finding the people amazed and feating least and carnall opinion might wrong the glory of God preâ—â—nâ—â—d any undue ascriptions to themselves and directed them where to fasten them Ye men and brethren why marvel ye at this or why look ye so earnestly on us Act. 3.12 as though by our own power or bolinesse we had made that man walk he attributeth this work to Jesus his name through saith in his name hath made this man strong Doctr. 3 3. We are taught to give honour to all the meanes of God ordained and used for our good you see that God himselfe doth so for although none but God is properly a Saviour yet he hath given the honour of that great attribute to the meanes of his peoples safety and calleth them here by the name of Saviours This Title he giveth to those temporall deliverers who saved Israel from the hande of their enemies So Oâ—hniel is called a Saviour and Ehud hath the same title And I shua was a Saviour Judg. 3 9. ves 15. he had even the name of Christ of whom he was a Type The Minister of the Gospel have this high title also given to them S. Paul to Timothy So doing thou shalt save thy selfe and those that hear thee S. Iames If any man erre from the truth and another convert him let him know that be shall save a soule from death so the Layman may be a Saviour too S. Iude derecting his Epistle to all at large that are sanctified by God the Father and preserved in Iesus Christ and called admonisheth them 1. To build up themselves in the most holy faith praying in the Holy Ghost c. 2. And of some have compassion making a difference And others save with feare pulling them out of the fire Jude 16.22.23 1 Cor. 7.14 Also the Apostle saith The unbelieving husband is sanctified by the wise and the unbelieving wife is sanctified by the husband So Christ to his Apostles whosoevea sins ye remit they are remitted We do all know that all those be but the meanes by which God worketh and yet they are graced with the attributes and effect of him that useth them At â—his day God hath left no other outward meanes of salvation but by our Ministry if we be not your Saviours you cannot be saved he that employeth us in this great service and honoreth us with his owne Title will both see and avenge the contempt of his Messengers The eye of the world is too much fixed on the earthen vessels and regardeth little the treasure that is sent therein Gods owne people did offend that way in neglect of Gods Prophers who were sent from God to them and it lay heavie upon their consciences and they felt the sorrow and smart of it upon themselves and their children Ezra prayeth and consesseth We have forsaken thy Commandements which thou hast commanded by thy servants the Prophets Ezra 9.10.11 Dan. 9.6 10. Daniel prayeth and confesseth Neither have we hearkened to thy servants the Prophets which spake in thy name The great preserver of men useth the Ministry of men for the salvation of his people to us hath God committed the Ministry of reconciliation as if God by us did speak to his Church Your faith is begunne in you by our Ministery and we exhort you to encrease more and more as you have received of us how you ought to walke 1 Thes 4. 1 1 Thes 3.20 and to please God therefore Despise not prophecying The Grecions in St. Pauls time called preaching foolishnesse but he saith that God by this foolishnesse of preaching saveth â—uch as do beleeve The reason why God giveth this honour to the meanes by which he worketh any good to his Church is To instruct us by his example to do the like for thus it must be done to the man whom the King will honour Haman thought these five things necessary to expresse the honour of a King done to a servant that he delighted in 1. That he be cloathed in royall apparell such as the King useth to we are 2. That he be set on the horse that the King rideth on 3. That the Crowne Royal be set upan his head 4. That this be done to him by one of the Kings most Noble Princes 5. That be proclaime before him that he is one whom the King will honour The Apostles and their successors have all this honour done to them 1. That apparell which the King useth to we are is put upon them for he giveth them his owne attributes he calleth them Teachers and Pastors and Saviours of his Church 2. He setteth them upon his own horse for they ride upon the wings of the wind the wind is the Holy Ghost alae spiritus the wings of the spirit by which it flieth over the Church be the two Testaments which holy men wrote as they were inspired They ride prosperously becausa of Truth Meeknesse and Righteousnesse Propter veritatem quam pradicant Psa 45 4. propter mansuetudinem qua pradicant propter justitiam quam parturiunt Thirdly the Kings Crowne is set upon their heads for the people of God whom they teach and convert are their Crown For what is our hope or joy or crown of rejoycing 1 Thes 2.19 Are not ye in the presence of our Lord Jesus Christ at his coming 4. This is put upon us by the most noble of all Gods Princes even the son of God himselfe who sendeth us abroad and saith Go unto all Nations 5. He proclaimeth this Sicut misit me Pater sic ego mitto vos as the father sent me so send I you not onely sending us forth to do his work but in some measure also to partake of his honour as embassadours of Princes are received and esteemed honourably for their sakes whom they represent This the Apostle confessed to the praise of the Galatians Gal. 4.14 that they received him as an Angel of God even as
of God himself was sent and when he came to do the will of him that sent him he saith Lex tua Scripta est in corde meo he professeth to Nicodemus Verily verily I say unto thee We speak that we know and testifie that we have seen John 3.11 And the Baptist saith I saw and bare record Christ giveth this accompt to his Father in his holy Prayer I have given them the word which thou gavest me John 1 34 For so saint Peter admonisheth If any man speak let him speak as the oracles of God John 17.8 If any man minister let him do it as of the ability which God giveth 1 Pet. 4.11 that God in all things may be glorified If any man build upon this foundation of Jesus Christ either timber hay or stubble the fire of Gods spirit will soon consume it If we build gold or silver this fire will try and refine it Surely this vision was not oculare but mentale a divine revelation of the will of God the eye is the most noble of the senses and the most sure of the object therefore he in the Comedy saith Oculatus testis unus pluris est faciendus quà m auriti decem S. John That which we have seene with our eyes that declare we unto you The understanding is the eye of the soul and that seeth much more perfectly then the eye of the body for as the Poet saith Fallunt nos oculi vagique sensus Vt turris prope quae quadrata surgit Detritis procul angulis rotetur The distance of the object and the debility of the organe can make the sight of the eye fallible but intellectus rectus a right understanding taketh sight from the spirit of God which searcheth all things etiam arcana Dei even the hidden things of God Therefore the Apostle desiring to fit Timothy for this holy calling admonisheth him of his duty and saith Consider what I say 2 Tim. 2 7 and the Lord give thee understanding in all things But false prophets had their visions and did boast of their revelations and came as boldly amongst the people with Sic dicit Dominus thus saith the Lord as any true prophet of the Lord did Sathan will so transform himself into an angel of light 2 Cor. 11.14 that you cannot know him from one of Gods holy angels easily he will carry the Metamorphosis so cunningly that if it were possible he would deceive the very elect of God Simon Magus called himself the great power of God Celsus inscribeth his oration for Paganisme Vera oratio a true oration Manichaeus calleth himself Manichaeus Apostolus Jesu Christi the Apostle of Jesus Christ and saith Haec sunt salubria verba de fonte perenni Chrysost saith that the Macedonian Heretiques did say Nos recta fide incedimus Saint Aug. Nullus error se audet extollere ad congregandas sibi tur bas imperitorum qui non Christiani nominis velamenta conquirat Faustus saith Salus quam Christus promisit apud me est Cont. Fau. Lib. 13. C. 14. ego dabo Therefore that the hearers may be able to distinguish inter verum verisimile that which is true and trueth like and as the Apostle biddeth to try the spirits whether they be of God or no That we may beware of false Prophets and know them from such as receive their instructions for their message from God observe these notes of difference 1. Is Lawfull calling We read of no true Prophet but he had a mission as before Heb. 5.5 Christ took not this honour upon him to be the great Angel of the Covenant but was sent by his Father But false Prophets run and are not sent God sendeth none such on his errands into his Church But this is not so easily discovered because none do make more shew of lawfull calling then the false Prophets do 2. The application of the prophecie is a clearer signe Jer. 14.14 for the Apostle saith He that prophesieth 1 Cor. 14.3 speaketh to men edification exhortation comfort This edification is building up of the Church of God false Prophets seek the pulling down of Gods Church and the diverting of men from all good wayes they seek to hinder the course of the Gospel and to discourage the hearts of them that feare God Here a false Prophet may have a true prophecie tending to the good of the Church and the prophecie is to be received and the Prophet refused John 11 50 as Caiphas prophecied Expedit ut unus moriatur it is meet one dye and Balaam prophecied truly yet was he a false Prophet 3. By observing the aime and end of these Prophets for such as prophecie aright do say with Christ non quaero gloriam meam I seek not my own glory But false Prophets seek either filthy gain or they seek their own vain glory the Apostle saith They seek not Rom. 16.18 they serve not the Lord but their own bellies 4. God himself giveth this note of difference in the event of their prophecies When a prophet speaketh in the Name of the Lord Deut. 18.22 if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the prophet hath spoken it presumptuously And the name of a vision given to prophesie doth declare the certainty of the event for it is a thing so revealed to the prophet as if he saw it with his eye 5. The persons of the prophets and their carriage doth detect them for if they be men sanctified aad fitted with eminent graces for that service the graces of God do testifie of them for God doth send none but with all fit preparations for the execution of so great an office 2 This title of vision doth give us assurance of all that followeth in this prophecie for God revealed it and the prophet saw it Therefore so many of you as desire to receive any good from the interpretation of this prophecie remember that it is a vision and therefore bring your eyes with you to this place not the eyes of your body only but the spirituall eyes of your understanding and pray with David Vt videam mirabilia tua Lord open thou mine eyes that I may see thy wonders Christ in opening the eyes of the blinde who had lost their sight and in giving sight unto them that were born blinde did declare himself so to be more then man that his enemies could not tell how to deny his Godhead He worketh a greater wonder every day in his spirituall illuminations of mens understandings by which the ignorant and simple do learn knowledge and poor men receive the gospel and as the Apostle saith grace rich in faith and are declared heirs of that kingdom which he hath promised to them that love him James 2.5 Obadiah verse 1. Thus saith the Lord concerning Edom. 2. The prophecie followeth this hath two parts 1. Against Edom vers 1.
for the graces of God already bestowed prayer for the continuance and encrease of them this is the worship which is immediately directed by Christ to himselfe and for himselfe onely that is for his glory And in this the Holy Ghost helpeth our infirmities for being the greatest duty of Christian worship we cannot without great help performe it and great help we have the whole Trinity joyning with us The Holy Ghost in conceiving and uttering our prayers and putting life into them The Son in carrying them up to the Father And the Father in receiving of them Pray continually in all things give thanks 2. God performeth this mercy of deliverance to his Church first and then there shall be holinesse God is ever before hand and he would have us know that our holinesse is rather a fruit and effect of his deliverance then a cause of it procuring or meriting it And so the Lords deliverance of us is a free as well as a full favour it is no wages for our work as the Church of Rome doth not only erroniously but blasphemously teach So doth Zachary confesse ut liberati a manibus inimicorum festiamus ei that being delivered from the hands of our enemies c. not us servientes liberemur not that sâ—rving we should be delivered ut liberandi serviamus but he doth all his favours for us to winne us to his service The Church of God was punished for not serving of him as it should and now it is restored to her owne possessions that it may serve him hereafter in holinesse It is an excellent use that we make of the good favours of God when they make us the more holy and the more carefull to serve him But now being made free from sin Rom. 6.22 and become servants to God ye have your fruit unto holinesse and the end everlasting life 1 Delivered and made free from sin 2 Then our fruit unto holinesse 3 And then everlasting life 1 This deliverance a motive to holinesse 2 This holinesse a fruit of our deliverance 3 This Everlasting life a reward of our holinesse It is a great signe that God is not with us when his favours do corrupt us as when our knowledge doth beget in us spirituall pride and our riches and temporall preferments bring forth carnall pride when the many affaires of the world doe make us neglect the Church service or break Gods Sabbath which ought to be religiously consecrated to Gods worship and when any temporall happinesse doth worke in us any relaxation of the service of God for the true sanctification of all these doth consist in this that we do make them motives and provocations to holinesse This doth make holinesse our chiefest study and care because God in the promise of restoring Israel to his possessions doth not say then shall be outward peace and prosperity and wealth and ease but then there shall be holinesse as the proper fruit of Gods favours for peace and health and plenty may be lost againe but holinesse cannot be lost because that is a worke of the Holy Ghost in us which cannot perish for that spirit shall abide in the Church for ever This doth also shew whereby we may settle our possessions to us namely by embracing of holinesse for the enemy hath no power against as so long as we be holy and when Israel shall see that their unholinesse was their sinne God restoring them they shall make conscience of sinning any more least some worse judgement overtake them For God doth promise to restore Religion and his holyworship which is the only safety of his people which whilest they formerly corrupted they brought upon themselues deportation ruine upon their City and fire upon the Sanctuary of God You see all the earnestnesse of holy Scripture to perswade us to holinesse doth aime at our owne safety and God for our owne good perswadeth it for what good will our holinesse do him or what do we hurt him if we be unrighteousse our well-doing extendeth not to him to adde any thing to him our il-doing is no prejudice to him the benefit of our holinesse redoundeth to our selves and thy word that teacheth it is given to profit us withall God give us all grace to make a right and profitable use therof to his glory Amen VERSE 18. And the House of Jacob shall be a fire and the house of Ioseph a flame and the house of Esau for stubâ—lâ— and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau for the Lord hath spoken it 19. And they of the South shall possesse the Mount of Esau and they of the plaine The Philistines and they shall possesse the fuldes of Ephraim and the fulds of Samaria and Benjamin shall pâ—ssesse Gilead 20. And the Captivity of this Host of the Children of Israel shall possesse that of the Canaanites even unto Zarephah and the Captivity of Ierusalem which is in Sepharad shall possesse the Cities of the South 2. Their victories These are exprest two wayes 1 In the conquest of their enemies 2 In the dilatation of their kingdome by taking in their possessions The Kingdome of Israel in Ieroboams time was divided into two Kingdomes Iudah and Israel and the Kingdome of Iudah is here called the house of Iacob the kingdome of Israel is called the house of Ioseph and these two are promised this victory There were also two Captivities The Israelites were carried away captives by Salmanazar Iudah by Nebuchadnezar God promiseth that fire shall go out from those to consume Esau utterly till there be none of them remaining He promiseth them also victory over the Philistines their ancient enemies so that Ephraines portion shall come againe to them and Samaria wherein the King of Assyria having removed the Inhabitants thereof and led them Captives into his land and setled Assyrians in the possessions of their land that shall be recovered from them And Benjamin confining upon enemies should have quiet possession of Gilead This victory with the extent of their Kingdome here promised doth shew that the people after their returne shall have more room more glory and power then they had before their deportation From whence these comfortable Doctrines do arise 1 That the afflictions of the Church do turne to their greater good 2 That God punisheth the enemies of his Church even by those against whom they have prevailed 3 That the Church hath good warrant to settle their faith in this assurance for the Lord hath spoken it 1. The afflictions of the Church turne to their greater good And here a double benefit is exprest 1 Spirituall good he will endue them with holinesse 1 Of restitution 2 Of Dilatation 2 A Temporall 1 Of the spirituall good So David said It is good for me that I was afflicted for now I learne thy Statutes afflictions have their good uses for though afflictions for the time seeme grievous in the bearing thereof yet they
God ever received them the Spirit of God testifieth of them and God in all ages hath been glorified by them The church of Rome doth attribute to the church a power of authorizing books of Scripture and maketh the Churches authority the warrant for the authorising thereof S. Aug. alloweth the Church the reputation of a witnesse Contra Faust 33.6 but not the power of authority herein for he saith Platonis Aristotelis Ciceronis libros unde noverint homines quod ipsorum sint nisi temporum sibi succedentium contestatione continua therefore that these books were the Canon of scripture the testimony of all ages in their successions doth maintain but this testimony doth not give them authority but witnesseth the authority given them by the Spirit of God We finde that even the authority of holy scriptures hath been denied by Hereticks Sadducaei nullas Scripturas recipiebant nisi quinq libros Mosis Simon prophetas minimè curandos dixit Iren. 1.20 quia a mundi fabricatoribus angelis Prophetias acceperunt Saturninus totum vetus test repudiebat Ptolemaitae libros Mosis Epiph. Haer 33. Nicolaitae et Gnostici librum Psalmorum Anabapt Cant. Salomonis Et lib. Iob. Porphyrius scripsit volumen Cont lib. Danielis The New Testament hath had many enemies the children of darknes have ever made war against light We are better taught and seeing the Holy Ghost hath not satisfied us from whence this our prophet came but hath only given us his name and his prophecie this contenteth us The vessel was but of earth which brought us this treasure if we have lost the vessell and kept the treasure The messenger was a man like us the message was the Lords if the messenger be gone and the message do yet remain the matter is not great Let us glorifie God for his Saints whom God hath used as instruments of our good and praise him for all his prophets and holy men by whom these heavenly oracles were received from him and communicated to the church The son of Sirach Ecclus. 4. Let us now commend the famous men in old time by whom the Lord hath gotten great glory let the people speak of their wisdom and the congregation of their praise Of this there is a double use 1 That we that do Legere read may learn Degere Sanctorum vitas to live the lives of saints and do the church of God all the good service we can 2 That God may be honoured in Saâ—ictis in the saints as saint Jerome saith Honoramus servos ut honor servorum redundet ad Dominum This is the honour of God and this is the praise of this prophet Obadiah whosoever he was he liveth in this prophecie to preach the will of God to you here present and to let you know both the justice of God against the enemies of his church and his mercy to his own beloved people For as the Apostle doth say of Abels faith and by it he being dead yet speaketh Heb. 11.4 so may we say of this and all other pen-men of holy Scripture that by these works of theirs though they be dead yet they do now speak in the church of God Avel spake two ways for there was 1 Vox sanguinis a voice of blood which cryed for judgement Gen. 4.10 Heb. 11.4 and 2 Vox fidei a voice of faith which is example for imitation Thus all Ecclesiasticall writers do speak and we in our studies do confer with dead men and take light from them That is the reason that the elect of God do not arise to their full reward before the resurrection of all flesh because their works do follow them in order as they are done and their light goeth not out by night Death doth not quench their candle Thus the antient fathers of the Church have left living monuments of their holy learning and we come after them and enter upon their labours They are unthankfull and spightfull that despise their names and refuse their testimonies which they have given to the truth and blemish their memory as if they were unworthy to be named in our sermons or to their judgements to be held in any estimation It is the only way for a man gloriously to out-live himself to be the instrument of doing good to the church of God when he is gone hence and is no more seen Blessed is that servant whom his Master when he cometh shall finde so doing 2. What The Vision Some have confounded these two termes Vision and Prophecie as both expressing the same act of Propheticall vocation I finde three of these titles used together Now the acts of David the King first and last 1 Châ—on 29 29. behold they are written in the book of Samuel the Seer and in the book of Nathan the Prophet and in the book of Gad the Seer Where though our English Translation do use the same word for Samuel and Gad calling them both Seers the Hebrew distinguisheth them and a learned Professor of Divinity doth read in verbis Samnelis inspicientis the Inspector Dr. Humâ— Decor-Interpret lib. 3. Nathan Prophetae the Prophet Gad videntis the Seer I do not take these to be three distinct Offices but three parts of the same Office For 1. Such must be Videntes Seers God must open their eyes that they may see what the will of God is Balaam being to prophecie at the request of Balak against Israel beginneth thus Balaam the son of Beor hath said the man whose eyes are open hath said Num. 24.3 He hath said which heard the words of God which saw the Vision of the Almighty who had his eyes shut but now open Therefore they must be videntes Seers for if the blinde do lead the blinde you know where to finde them both 2. Such must be inspicientes inspectors and that both in regard of the suggestion that it be no humane phantasie no satannicall illusion but a divine and spirituall revelation As also in regard of the thing suggested that they may rightly informe themselves in the will of God and so farre as God revealeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may boldly say and maintaine Sic dicit Dominus thus saith the Lord. 3. Thus prepared they may be Prophets that is the Publishers of this will of God to them to whom they be sent So that Vision and Inspection belong to preparation prophecie to execution of that Office from whence Docemur we are taught 1. Doctrine The faithfull minister of the word of God must receive his information and instructions from the Spirit of God before he preach or prophesie We are ambassadours and messengers from God and the warrant of our calling is our mission the Apostle saith How shall he preach except he be sent for mission importeth fit instructions in the errand God hath laid blame upon them that run unsent and no man putteth himself in that imployment but he that was sent as was Aaron The Son
to 16. 2. For the Israel of God 17. to the end The title of the first part is my text Thus saith the Lord concerning Edom. Consider here 1. The subject of the prophecie Edom. 2. The authour of it Diciâ— Dominus Thus saith Lord. 1. Of the subject Edom. Isaac had two sons by Rebâ—â—â—a Esaw and Jacob. Esau was called Edom the reason of that name is thus given Jacob had made red pottage and when Esaw came from the field hungry and faint he said to his brother Jacob Feed me 〈◊〉 pray thee with that red with that red pottage Gen. 25.30 for I am faint Therefore was his name called Edom because he so affected that red colour being himself also red and very hairy This name doth maintain the memory of a quarrell for he bought that red pottage dear enough with the sale of his birth-right Esau and Jacob are a figure of the Church of God and the Synagogue of Sathan for they strove in the womb of their mother so that Rebeeca wondered at it saying v. 12. If it be so why aâ—â— I thus The blessing how soever usurped by â—sau be longeth to Jacob and when Jacob hath his right Esau is angry From this naturall Antipathy between these two brethren and the grudge that the elder should serve the younger From the sentence of this difference which was I have loved Jacob and I have hated Esau there was ever mutuall war and hatred between Israel and Edom in their succeeding posterities for the posterity of Esau did encrease both in number and wealth and grew both many and strong Thus doth the world gather riches and strength and armeth it self against the Church of God and therefore the Church is called Militant Concerning Edom is this part of the Prophecie declaring both Gods quarrell against them and his judgement threatened We may take notice here of one point by the way Edom is a mighty people a strong and rich nation able to molest the Lords Israel that God from heaven undertaketh the quarrell of his Church Do you not see that they whom God hates may have riches and honour and strength and may encrease and grow into multitudes how cometh it then to passe that so many in the world do measure the love and favour of God by these outward things as one flattered his Prince O nimium dilecte deo tibi militat aether What though their oxen be strong to labour what though their sheep bring forth thousands and though they have the fruits of the womb of the herb and purchase lands donec non siâ— locus till there be no room what though they have power and high places all this had Edom whom God hated and doth not our Saviour make it an hard thing for the rich to enter into the Kingdom of Heaven Outward things are the gifts of God and he doth not value them at so high a rate as we do He doth not care if his enemies have them His own Son when he took upon him our flesh had none of them more then for necessity and his Apostle perswadeth us if we have food and raiment to be therewith content For there be snares in these outward things and if God give not a blessing with them they be the rods of God to scourge the sons of men and great impediments to godly life There is an Holy use may be made of them but they are not our happinesse seeing they whom God hateth may have them in a greater abundance then those whom God loveth best 2. The authour of the Prophecie Thus saith the Lord. This is the assurance of the truth of all that followeth in this Prophecie and it is the ground of our faith to beleeve what is here revealed it is no passionate motion in the heart and affections of the Prophet against Edom but it is the word of the Lord. These be the bounds that are set to the Prophets and Holy ministers of the Lord we may go no further then the word of the Lord. Christ himself saith often The word which thou gavest me I gave them And Balaam did his office and calling right when he told the king of Moab Lo I am come unto thee Num. 22. v. 38. have I any power to say any thing the word that God putteth in my mouth that shall I speak Must I not take heed to speak what the Lord hath put in my mouth 23 12. All that the Lord speaketh that must I do v. 26. Cap. 24.12 And Balaam said unto Balak Spake I not to thy messengers saying If Balak would give me his house full of silver and gold I cannot go beyond the commandment of the Lord to do either good or bad of mine own minde but what the Lord saith that will I speak When God designed Jeremie to the office of a Prophet who did fear to undertake that great employment God said to him Say not I am a childe Jer. 17. for thou shalt go to all that I shall send thee and whatsoever I command thee shalt thou speak When our Saviour sent forth his disciples he so limited them Teach them to observe all things whatsoever I have commanded you Mat. 20.20 And accordingly Saint Paul doth professe First of all I delivered unto you 1 Cor. 15.3 that which I also received Thus doth the Apostle again professe being accused of the Jews I obtained help of God and continue unto this day Act. 26.22 Witnessing unto to small and great saying no other things then those which the prophets and Moses did say should come 1. This limitation we finde in the titles of our office for we are the Lords workmen and we must do his work not our own the Lords builders he provideth the materials we work not by great but day-work We are the Lords Messengers and Embassadors we may not digresse from our instructions the messenger of the Lord must speak the Lords message 2. This is necessary in respect of those to whom we are sent for the seeling of their faith so the Apostle hath declared it And my speech and my preaching was not in the entising words of mans wisdom 1 Cor. 2.4 but in the demonstration of the Spirit and power That your faith should not stand in the wisdom of men but in the power of God But we speak the wisdom of God in a mystery There is nothing that giveth faith firm footing but the word of God That is the Lords fan which purgeth away the chaff and trash from the good corn That is the bread of our fathers house words of mens brains be the husks that the prodigall gathered up in his famine That is the two edged sword that divideth between the bone and the marrow that is the medicine that searcheth the soars and diseases of the inward man Humane wisdom put into the best words is but as a woodden dagger it may dry beat it will never kill the body of sin it
Schisme of Private men Such as they are discovered so are they restrained and separated from the rest to Room then Parcius ista viris tamen objicionda memento Personall oppositions do not fasten imputation upon any entire Church of God And we say to the Roman Church Novimus et qui to c. For we have good evidence even from their own wrightings that the Church of Rome hath in later times dissented from those Tenets which in former times it hath maintained not in matters of light moment but in the main points of Christian Religion 1. For the books of Canonicall Scripture the learned of former times did refuse all those books which we call Apocryphall as well as we yet the Counsell of Trent hath since placed them in the Canon and given them equall authority with the Canonicall Scriptures 2. For the sufficiencie their own best learned have heretofore acknowledged the same as much as we 3. The vulgar translation hath been by their learned refused the originall preserved 4. For the conception of the Virgin Mary without sin it is not yet determined in the Church but contradictories are allowed 5. The distinction of Mortall and Veniall sins 6. The Doctrines of merite of super-erogation of the seven Sacraments of Transubstantiation of Purgatory of praying to Saints worshipping of images Indulgencies Popes supremacie all refused Therefore let them no longer charge us with differences our Church doth maintain one Truth in all these things with the former Church of Rome against this that now is Therefore let us observe the setled doctrine of the Church in which we live and receive that against the perverse oppositions of all schismaticall coiners of new Doctrines and that is the safest way for us to walk in for this rumor Domini is no rumour of the Lord. Doctr. 2 2. Because it is auditus a Domino heard from the Lord whence we are taught to distinguish between the rumours which we hear from men and those rumours which we hear from the Lord let us judge them by the word of God and let us learn of the Church the Spouse of Christ who best discerneth these spirituall things because they are deposited with it and the Spirit of God is with it and abideth with it for ever How holy Scriptures must be interpreted Let every man put his own particular fancies and humours to silence and as the Apostle saith let us receive with meeknesse the word of God and let it be graffed in us For the word of the Lord endureth for ever that is like him that gave it without variablenesse there is in it no shadow of change It was Davids rest Audiam quid loquatur Deus I will hear what the Lord speaketh And that we may hear this rumour of the Lord profitably The word is given to profit withall let me shew you who they be that receive the word of God profitably these namely who 1. Receive it in their understanding 2. in their judgement 1. In their understanding knowing what the Lord speaketh in his Word for the Word is the revelation of the good will of God To this is necessary 1. A preparation to this understanding 2. An use of the means For the preparation of our understanding two things are necessary as Saint Paul speaketh 1. Be not conformed to this world this world is our enemy Rom. 11.1 we must shake off all acquaintance with it it is the serpents fair fruit wherewith he tempteth us he setteth the eye and the heart a lusting and filleth us with the pride of life Christ first separated his disciples from the world then he fitted them to his service They deceive themselves that think they may embrace true religion and the world too following the vanities of fashion and surfetting in the pleasures of life for Godlinesse and vanity cannot dwell together and the god of this world blindeth the eye of the understanding that they which love the world cannot love God and the secrets of the Lord are revealed to none but such as love and fear God 2. Be ye transformed by the renewing of the minde that is be ye new Creatures casting off the old man which is corrupt for this new wine must be put in new casks We must sing a new song Canticum novum novus homo a new man none else can sing it therefore David desired Cor novum a new heart and spiritum rectum a right spirit it is the only new fashion as in many of ours to renew the old fashion the image of God stamped in us in our Creation which is decayed repaired anew by the image of the new Adam who came to restore us 2. A use of the means which are 1. Delight in reading of the word give attendance to reading 1 Tim. 4.15 what though thou understand not what thou readest no more did the Eunuch but God sent Philip to him he was in the way of illumination Idle and wanton books take up too much of our time from the reading of Gods book rumor populi a rumour of the people takes us from reading this rumor Domim this rumour of the Lord. Yet these things are written for our use and onely these things make the man of God wise to salvation 2. Meditation for that helpeth the understanding and layeth up what we read in the memory that we may know where to have it again when we have need of it It is said of Mary Luâ—k 251 that she kept all these sayings in her heart The wise son of Sirach saith well The inner parts of a fool are like a broken vessel Ecclus. 21 14. and he will hold no knowledge as long as he liveth Truly the cause of all our sins and frailties is want of meditation in the Word want of keeping it in our heart we see in our selves how we are affected here in hearing of the Word of God if we did meditate on it we should have the same affections still 3. Hear the Word preached for this is Gods ordinance for the saving of souls Nehem. 8. Ezra had a pulpit of wood made him he stood up be read the law and gave the sense and all the people wept when they heard the wonderfull things of the Law But it is said All the people were attentive both man women yet he preached not by the glasse but from morning till mid-day And Paul preached from evening till midnight for it pleaseth God by the foolishnes of preaching to save those that beleeve Be swift to heaâ— 4. Meditation is necessary also after hearing the word in the publike Ministery for the Minister speaking to a mixt auditory if he divideth the word aright he hath a portion for every hearer milk for some stronger meat for others some have need of information in things unknown some of comfort some of resolution in doubes some of confutation of errours some of chiding some have need to have their dulnesse spurred others their deadnesse quickened
tenebrae sunt when thou thinkest thy self more happy then others and goest in this transport farre at last thou seest that thou hast been thine own impostour It is a good saying of Saint Gregory That he that boasteth and is proud of any of Gods gifts se interficit medicamine the medicine that should heal kills him That which all this while supported the glory of Edom which was Edoms pride proves Edoms ruine it hath deceived him The Doctrines of the Church of Rome do maintain this pride of the heart therefore they are deceit full for 1. They say we have Freewill to do good 2. They teach that a man in this life may fulfill the whole Law of God 3. They teach that a man may be justified before God by the merit of his works 4. That a man may overdo the Law and do works of supererrogation which may encrease the treasure of the Church and may help out them that come short in good works by mending their store All these doctrines seem to maintain the pride of the heart and to give flesh wherein to rejoyce against which we oppose the doctrines of humility 5. That the Sacraments do conferre grace ex opere operato and therefore whosoever is made partaker of them hath the grace whereof they be seals First So in Baptisme they affirm that originall sinne is quite done away so that infants baptized are certainly saved and such as depart the world without Baptisme are separated from the sight of God Whosoever receiveth their Sacrament of the Altar doth verily and really and carnally feed on the same body of Jesus Christ that was born of the Virgin Mary and suffered death upon the Crosse Secondly Neither do they only attribute this vertue to the Sacraments which Christ ordained in his Church but unto those five which they have since added and aequi-ballanced with the holy Ordinances of God 1. For their Sacrament of Penance they hold that the grace of Baptisme may be finally lost and so to recover man again from that downfall they have devised this Sacrament This is Trent divinity Sess 14. cap 1. Si in regeneratis omnibus gratitudo erga Deum esset ut justiciam in Baptismo ipsius gracia beneficio susceptam tuerentur non fuisset opus aliud sacramentum instituere But because this serves not Penance doth come in for how else should they bring in their Auricular Confession by which they dive into mens hearts and their imposed power by which they dive into mens purses for satisfaction And this concludes with Ego te absolvo I absolve thee which doth wash them as clean from all sins past as if they had never sinned 2. For the Sacrament of Marriage they do that but a little honour save only in belying it to be a Sacrament and pronouncing Anathema to all that do deny it to be a Sacrament ordained by God himself in Paradise First But neither do they make it the means to convey any spirituall grace which is the chief use of a Sacrament but only make it a bare signe of the conjunction between Christ and his Church Secondly Neither do they leave it at large for all persons but curse those that allow it to Priests Thirdly Neither do they honour the state of Matrimony with equall honour to Virginity but pronounce Anathema to them that preferre it before Virginity 3. For the Sacrament of Orders they make the Priest some amends for therein he hath a Sacrament which the Lay partake not in to this they attribute the power of Absolution the power of Binding the power of turning bread into the body of Christ the power of conferring grace 4. For Confirmation that is another help to Baptisme to relieve the imperfection of Christs Ordinance Novam gratiâ—m tribuit 5. For Extreme Vnction as the Sacrament of Baptisme is sacramentum intrâ—euntium the Sacrament of entrance so this is sacramentum exeuntium of going out this makes expeditiorem ad Coelum viam a quick way to heaven and is to be administred in articulo mortis the point of death and it carries the soule to heaven directly May we not behold the pride of the Church of Rome in all these how they have taken to their owne hands the keyes of David they open and no man shutteth they shut and no man openeth It is in the power of the Priest to give it is in the power of the people to take salvation and I do not see any great need of Jesus Christ in these doctrines Neither can I find that they have left him any absolute but only given him a dependent power over them that he cannot save without them Surely all this pride deceiveth them that put trust therein for 1. Against Freewill We oppose In Adam we all die in Christ made alive 1 Cor. 15.12 And that this stretcheth to a corporall spirituall and eternall death here the same Apostle Eph. 2.2 We are by nature children of wrath Saint Paul was a vessel of election he had the spirit of God he received the office of his Apostleship immediately from God yet he saith The good that I would do I do not Rom. 7.15 the evill that I would not do I do whence is thence this Freewill 2. Against the fulfilling of the Law of God in this life Eccles 7.20 There is not a just man upon earth who doth good and sinneth not and he that breaketh the least of the Commandements is guilty of all James 3.2 Prov. 24.16 that is he is found a transgressor legis of the Law But in multis offendimus omnes in many things we al offend Justus cadit Septies 3. Against Merit of workes Christ saith They that have done all that is commanded Luke 17.7 c. have done but their duty servi inutiles unprofitable servants And what proportion is there finiti ad infinitum of the finite to the infinite the works of men be finite the glory of God is infinite All our righteousnesse is like defiled clothes Isa 94.6 4 Against Supererogation That pride deceiveth them for there is nothing to be done in obedience or in love to God which is not commanded in his law that requireth all the soule and all the mind and all the strength of both these he that can finde any thing more to do and can do it may supererogate 5. Concerning their Sacraments They dishonour Baptisme and make it of no account when they teach that the grace of Baptisme may be lost and devise three Sacraments to help it Confirmation to strengthen it Penance to renue it Extreme Vnction to perfect it We acknowledge God powerfull in his own Ordinance we hold that the Grace given to the Elect in Baptism is sealed and imprinteth an indelible character Confirmation is no more but a watering of the Plants which the ordinance of God hath grassed Penance is no more but a stirring up of the grace given in baptism extreme unction is of
tanta eorum sanctitate nullum inveniet orationis impedimentum This is further urged For when we say the Scripture doth tell us that God will everlastingly punish the wicked and David saith He will not suffer his truth to faile They answer that all those threatnings of Scripture are to be understood in veritate severitatis in respect of the evill desert of the wicked but not in veritate miserationis for that must at last have honour above all his works Further they plead God hath never more plainly and positively declared his will concerning the eternall destruction of the reprobate then he did by his Prophet Ionah declare the destruction of Niniveh it is but forty dayes and without any condition Ninive destruetur Except we allow mentall reservation mendacem non possumus dicere Deum tamen non factum est The truth was in this pronunciavit eos dignos haec pati Their inference is Si tunc pepercit eis Deus quando Prophetam suum contristaturus erat parcendo quanto magis tunc parcet miserabilius supplicantibus quando ut parcat omnes sancti ejus orabunt They adde the saying of the Apostle God hath concluded all under sin that he might shew mercy unto all To the first and therein to both Saint Augustine doth fully answer that if we deny everlasting death we may as well deny life everlasting for we have the same ground for both the same direct word of God Aut utrumque cum fine diuturnum Cap. 23. aut utrumque sine fine perpetuum To the second he denyeth that which is presumed that the Saints will pray for the damned here we pray for all because we know not who be elect who be reprobate but when God hath revealed his will concerning these cessat oratio praying ceaseth and the voice of the elect is fiat voluntas tua thy will be done Yea the Saints shall judge the world then and those bowels of humane commiseration which they had on earth are put off they now hate where God hateth and judge where God judgeth and rejoyce against them whom God condemneth And for the example of Niniveh his answer is full and sappie Evertuntur peccatores duobus modis 1. Sicut Sodomitae ut pro peccatis suis homines punianâ—ur 2. Sicut Ninivitae ut ipsa horum peccata poenitendo destruantur there was the mistake of Jonah for that was the City which God threatned and destroyed Eversa est Ninive quae mala erat bona aedificata est quae non erat Stantibus maenibus perditis moribus To the last Argument from the words of the Apostle he hath concluded all under sin that he might have mercy on all He bids them there read the whole text they shall there see quos omnes intelligit nempe eos omnes de quibus loquebatur that is both Jews and Gentiles not comprehending the whole of both but onâ—ly vasa misericordiae in both the vessels of mercy and the very course of the Text cleereth it to be so meant Therefore the revealed will of God hath setled this perpetuity of woe upon the ungodly They shall drinke and they shall drinke continually The justice of this proceeding against the ungodly is taken from the merit of sinne which being committed against an infinite Majestie must needs be also infinite now the person guilty being finite cannot beare a punishment infinite in the weight of it and therefore it must be infinite in durance to eternity Againe the hater of God repaieth vengeance which is deserved at least with the same measure wherewith his love giveth rewards undeserved but the love of God giveth eternall life therefore the haâ—red of God cannot give lesse then eternal death This sheweth you the reason of those earnest exhortations To worke out your salvation to make your calling and election sure he meaneth in your owne faith for so long as a man liveth in feare of this eternall judgement and seeth no way to escape it his soule is among Lyons even the roaring Lyon and all his whelpes it is in the keeping of the spirit of bondage his sins lye so heavie upon him that he cannot look up 2 The comfort implyed and exprest 1. He speaketh of the judgement on Israel as already past and over as ye have drunk 2. He calleth Ierusalem though thus wasted and made desolate My holy Mountaine 3. He graciously revealeth to his Church his just revenge upon his enemies 1. As ye have drunk that is when as ye have drunk of this Cup of affliction then God shall take it from you which doth yeeld this comfortable Doctrine That though the Church of God do live for a time under the Crosse God will not leave it so for ever Doctr. Afflictions are some part of that Physick which God doth minister to his Church to heale the soares and diseases thereof Time iâ—â— in Plutarch Apoph seeing the people very disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Physick is not given perpetually it ceaseth when the disease is removed God knoweth the use of the rod to be necessary for a time so the Church confesseth For when thy judgements are in the Earth Isa 26.9 the inhabitants of the world will learne righteousnesse When they have taken out that lesson God ceaseth to afflict God is sharpe in these visitations Ioh hath not leasure to swallow his spittle Job 7.19 Psa 30.5 Yet he endureth but a while in his anger Weeping may abide for the evening but joy cometh in the morning For a little time have I forsaken thee but with great compassion will I gather thee for a moment in mine anger I bid my face from thee for a little season but with everlasting mercy have I had compassion on thee 1. The cause of Gods favour eftsoons shining on the Church after affliction is to let them see that his quarrell is not to the persons but the sinnes of men for no sooner do men repent of their sinnes but God also repenteth of his judgements He is a father and a tender father doth not love the smart but seeketh the amendment of his sonne and God himselfe in the smiting of his Church is first weary and he complains first Why should you be stricken any more ye will revolt more and more the whole head is sick and the whole heart faint From the soule of the foot even to the head there is no soundnesse in it but wounds and bruises and putrifying soares cl Thus God suffereth in the passions of his children and all our stripes ake upon him Yet he is a God that loveth not iniquity and therefore when he layed upon his deaâ—ely beloved sonne the iniquity of us all the Apostle said He spared not his own Sonne but gave hin unto death 2. He will not suffer his Church to live alwayes forsaken under the Crosse in respect of his servants and that for foure reasons 1. Afflictions do worke upon them so that it breedeth in