that speaketh in you Mat. 10 20. From whence commeth this obseruation that our moste gratious God in all ages hath had such a care in building vp his Church that he hath vouchsafed to speake vnto the same to send forth labourers into his vineyard from time to time that like as in the beginning creation of all things he said Let there be light there was light let there be a firmament c. I say as in the creation of the materiall frame and substance of this externall and visible world God made al things by his word for he spake the word and they were made Ps 148. 5. So in the new regeneration building vp of the New Ireusalem he sendeth forth his word that is he speaketh by his spirit in the heartes mindes of his holy Ministers that they should speake vnto the congregation that which he enioyneth them The second obseruation is that in as much as it is not simply we that speake vnto you but the spirit of our heauenly father that speaketh in vs whereupon the Prophet saith The word of the Lord came vnto me that you yeelde such attention to the word spoken by vs as vnto the word of the eternal liuing God as Christ himselfe teacheth saying He that heareth you heareth me c. Mat. 10. and that especiallye because we are vnto you as this prophet was vnto the people of ISRAEL the Embassadors or Legates of the Lord as Saint PAVL plainely prooueth saying Now then are we Embassiadors of the Lord as though God did beseech you through vs wee pray you in his steede that you would bee reconciled vnto God for hee that made him to be sinne for vs which knew no sinne that we might be the righteous of God through him 2. Cor. 5. verse 20 21. And therfore to conclude of this point I say let him that hath an eare heare what the spirit speaketh vnto the congregation Thirdly by this we may obserue and learne how farre foorth the Almightie God whome the heauen of heauens cannot hold or conteine doth conforme himselfe to our weakenes vouchsafing to speake to vs to talk with vs familiarly according to our capacities whose voice otherwise is so migh ty so strong that it is compared to the thunder-claps which breaketh the Cedars of Libanus renteth the Rockes and maketh the Mountaines to cleaue in sunder This the Israelites make plaine who when they had heard the Lord speake vnto Moses and saw the thunder and the lightning they desired that Moses might speake vnto them affirming that if God spake vnto them they should dye Exo. 20. 19. so terrible is the voice of the immortal creator to the mortall creature And yet notwithstanding for our instruction admonition amendment he vouchsafeth to speake vnto man sometimes sencibly sometimes secretly euen in his eare as our Sauiour sheweth Mat. 10. 27. saying Whatsoeuer you shall heare in the eare that is whatsoeuer I shall priuately by my selfe or secretly by my spirit instill into your eares hearts or mindes for thus doth the word of the Lord come vnto vs at this day I meane the knowledge intelligence of his word euen when we are lying in our beds walking on the way looking on our bookes or otherwise sequestred from the affaires of this world in reading preaching meditating or conferring Then I say are our hearts ascending vp to God and his spirit discending downe to vs as the Angels on Iacobs ladder for euen as the naturall mans delight is in those things wherein his corrupted nature taketh pleasure And as the worldely minded mans thoughts do runne vpon his monies and his markets his buyings buildings bargaines brablings profits pleasures or any such like vanities Euen so are the spirituall mans cogitations totally and continually exercised and meditating in the lawe of the Lord and in the misteries of godlines as the Prophet Dauid manifesteth in the first ps v. 3. where he shewing how the godly man bestoweth his talent saith That his delight is in the lawe of the lord and in that law doth exercise himselfe both day and night Or if at any time he doth stoope so low as to associate or busie himselfe with the affaires of this worlde as to eat drinke talke walke laugh buy sell or recreate himselfe with any the creatures for that cause subdued vnto vanitie it is none otherwise then as the Apostle S. Paul saith 1. Co. 7. 31. Vsing this world that is this pleasure or that profit as though he vsed it not for why his hart is stablished in the Lord and his principle ioy is in the holy ghost I would say in the law of the Lord or word of God vnto me that is to me Ezechiel the strength of the Lord for so my name dooth signifie As if he would say though I be of my selfe a weak poore simple sinfull soule yet by his grace I am such a one as it hath pleased him to make choise of for the ministery of his word for such is his maner to chuse as S. Paul sheweth 1 Cor. 1. 27. 28. saiing But God hath chosen the foolish thinges of this world to confound the thinges which are mightie and vnnoble thinges of the World and thinges which are despised hath God chosen you and things that are not to bring to naught things that are So I by the Lord though small in the sight of man am now called vnto this holy function to be the Lords Embassador or thus whereas by my naturall Parents and birth I was the childe of death sinne and corruption for I was defiled in the wombe and euer since but now sanctified by the Spirit of sanctification begottē of the immortal seed of Gods word enabled to the ministery therof by my heauenly father both Name Nature is changed and by his grace I am that I am saying If anye demaunde whether this speech vnto the prophet was sencible or secret it is not much materiall whether either for that God vseth to speake both waies vnto his Seruants as before is prooued but seemeth in this place rather to be audible then intellectuall as appeareth in the first Chapter verse 29. where as he saith hee heard a voice of one that spake Sonne of man as if he would say Thou which art but earth and ashes though I vouchsafe to speake to thee in familiar maner to manifest my glorie to thee as in chap. 1. verse 3. 4. 5. 6. c. Yet be not thou proud thereof as some of thy fellowes before thee haue bene for knowledge puffeth vp but rather goe and doe thy message that I shal enioine thee be not as IONAS who being sent to Niniuie went to Tharsis neither as ADAM who beeing charged not to taste of the tree of knowledge of good and euill tasted of the forbidden fruite Neither as that man of God mentioned in the first booke of Kinges Cap. 13. ver 1. 2. c. that
Though these three men Noe Daniel and Iob were amongst them they shall deliuer but their owne soules by their Righteousnes saith the Lord But mee thinkes I heare some say what helpes or remedies are to be found or gathered from these wordes or what point of doctrine or knowledge is heere to be had concerning the same Answere Surely all that euer the word of God teacheth to be done in such a case and that is enough and sufficient if wee had eyes to see or hearts to vnderstand But in as much as many haue eies and see not and hearts and vnderstand not for the natural man perceiueth not the things that pertaine to the spirit of God for how can he seeing that they are spiritually discerned Therfore haue I thought good at this time to lay opē more at large the sence Doctrin vses of this Scripture But first let vs consider what coherence or reference it may haue with other places of like nature for in Ieremy the 15. Chap. v. 1. it is saide vpon like occasion Though Moses Samuel stood before me yet mine affection could not bee toward this people The sence or meaning of both which places is thus that there is no entreatie with the Lord for the wicked and vnrepentant people of the world But in no case anye preiudice vnto the faithfull flocke of Iesus Christ For as we may see how absolutely the Lord refuseth to heare Moses and Samuel praying for them yet it shutteth not the dore of repentance to the faithful and penitent as we finde in verse 15. 19. where the Lord both promiseth vnto Ieremy that if hee would returne vnto him and the people with him they should bee brought againe and stand before the Lord. And Ieremy for his owne part notwithstanding the former communication prayeth saying O Lord thou knowest remember mee and visite and reuenge mee of my persecutors take mee not away in the continuance of thy wrath c. Euen as in this place it is saide though Noe Daniel and Iob were amongst them c. where againe we learne that as there is no place nor reason of reconciliation left vnto the wicked cōtinuing in their wickednes yet the faithfull and repentant how few soeuer they be haue alwaies free accesse vnto the throane of grace so oft as they shal return vnto the Lord their God which maketh much for the consolation of the godly as on the contrary part it may increase the terrour trouble of the wicked more and more which doctrine the Prophet Dauid maketh plaine ps 32. 10. saying Many sorrowes shall come to the wicked but he that trusteth in the Lord mercy shall imbrace him on euery side A most euidēt example we haue of this in the destruction of Core Dathan and Abiram with their cōpany the deliuerance of Moses and Aaron with their partakers notwithstanding there was offring of Incense on both sides yea and that at one the selfe same time yet the rebellious part onely perished and the obedient were preserued and deliuered Againe when the plague was begunne and the wrath of the Lord gone foorth for the murmuring of those that escaped the swallowing of Corah as were read in the same chapter v. 14. so that there died 14. thousand and seauen hundered in a short time and the Lord had saide that he would destroy euen the whole congregation yet when Aaron at the commaund of Moses had taken a Censer put fire therein of the Altar with Incense and made the attonement hee standing betweene the dead and the liuing the plague ceased A singuler document for vs at this day who standing in the like predicament of punishment of for as they were punished with the plague of pestiilence for their rebellions against the ministers of God enen so we for our rebellions against the word of God with dearth and Famine and therfore had neede to take our Censers that is our hearts and put fire therein as Salomon saith in the person of VVisdome My Sonne giue mee thy heart and put therein the fire and zeale that wee may bee feruent in Prayer and call vpon the name of the Lord earnestlye as our high Priest Iesus Christ hath taught by his owne example who in his Agonie when the hand of the Lord was vpon him as wee reade in S. Luke chap. 22. verse 44. prayed most instantly This is the verie doctrine of this place for what doth the prophet else mean whē he saith Though Noe Daniel Iob that were amōgst thē but this that such mē as these were who called vpon the name of the lord in their troubles as Daniel preached his word faithfully as Noe and practised the same effectually in their cōuersations as Iob did shal deliuer their own soules by their righteousnes that is such as repent them truely of their sinnes and put their trust in the Lord euen as Salomon likewise teacheth saying When there shal be famine in the land when there shall be pestilence blasting or Mildew Groshopper or caterpiller when the enemie shall beseidge them in the cittie of the Land or any plague or any sicknesse Then what prayer or supplication soeuer shall be made of any man or of al thy people Israel when euerie one shal knowe his owne Plague and his own disease shal stretch forth his hands towards this house meaning the Temple Heare thou then in heauen thy dwelling place and be merciful and giue euerie man according to his waies as thou doost knowe his heart for thou onely knowest the hearts of the Children of men Thus doth Salomon like as Moses teach how in al our troubles and distresses we must take the censure of a troubled and sanctified soule and come to the Lord his Temple wheresoeuer two or three shall bee gathered together in the name of the Lord Iesus Christ and make our praiers and supplications knowing acknowledging our plague and our disease that is our own fin shal stretch forth our hands towards the new Ierusalem that then God will heare in heauen his dwelling place and be mercifull giue euery one according to his waies Therefore shall euerie one that is Godly saith Dauid Psalm 32. 6. make his praier vnto thee in time when thou maist be found And therefore are these Patriarkes and Prophets heere named Noe Daniel and Iob who all of them called vpon the Lord in their necessities and were holpen as we read in Gen. 7. Dan. 6. Iob. 39. chapters For heere by prayer-making or calling on the Lord is ment the whole worship of God a part put for the whole as likewise our Sauiour teacheth in the Gospell saying Come vnto me all ye that are wearie and laden and I wil ease you where by comming vnto me Christ teacheth what hee would haue vs to doe namely First to beleeue in him to heare his word to receiue his Sacraments to sanctifie his Saboaths and powre foorth our hearts before him in all maner of
praier cōfession thanks-giuing supplication as we learn in 1. Tim. 2. 1. Therfore doth the prophet heere say Though Noe Daniel and Iob were amongst them signifying heereby how small the number of true conuerts should bee in all ages Likewise Noe before the Law amongst the Patriarkes as Daniel vnder the Lawe amongst the Prophets and Iob without the Lawe amongst the Gentiles Againe like as Noe signifieth rest so there should be few at al times in the Church that should bee at rest or peace with God through a true and liuelye faith in Iesus Christ And as Daniel signifieth iudgement of the Lord so there should be fewe that vnderstand aright his iudgements And as Iob signifieth sorrowfull so there should be few truely sorrowfull or penitent for their sinnes as by perfect experience wee prooue it in these daies for notwithstanding the Gospell hath long time shined amongst vs and the iudgements of God haue bene plentifully powred down vpon vs both by sea land by Fire water Plague and Pestilence Dearth and Famine c. yet where is one Noe or preacher of righteousnes that buildeth vp the Arke as God bad him as he did or where is one Daniel that refuseth the Kings portion and prouision that is any pleasure or profit of this life and contents himselfe with pulse and water giuing himselfe to prayer and fasting as Daniel did or where is one Iob to be found so patient and penitent that of whome it may bee saide as it was of him in all his afflictions that in all this hee sinned not neither charged God foolishly for these be the verie true helps meanes to redresse this dearth Famine if it wold please God to giue vs such grace The Lord be mercifull vnto vs and create in vs new hearts and right spirits that wee may in due time breake off our sinnes by repentance and turne to the Lord our God with all our heartes vnfainedly Amen Were amongst them q. d. either to preach to them as Noe did to the olde world or to pray for them as Daniel did for the Israelites in Captiuitie or to giue example of holy life as Iob did of all long suffering patience and repentance which are the verie true meanes and remedies of these iudgemēts of God now inflicted vpon vs as I haue shewed and as the Prophet Dauid prooueth moste plainelye in the 67. Psalme saying Let the people praise thee O God yea let all the people praise thee Then shall the Earth bring foorth her encrease and God euen our own God shall giue vs his blessing Where vnder the word Praise are contained all the dueties of our deuotion towards God as Faith Prayer Preaching Repentance holy life c. But happilye heere some will say haue not wee manye Godlye Preachers deuout Orators and diuine liuers amongst vs at this day as euer were as Daniel was then liuing amongst the Iewes as likewise this prophet Ezechel a man of God c True it is that both Daniel and Ezechiel were thē liuing amongst the Iewes as it is to be hoped that there are many of the Seruants of God amongst vs at this day both Prophets and Pastors and yet by reason of the captiuitie that they were in and the peoples Idolatrie which they had sette vp in their hearts as this Prophet Ezechiel sheweth in the beginning of this 14. Ch. how they had done saying Son of man these mē haue set vp their Idols in their harts and put the stumbling blocke of their iniquities before their face should I being required answere them I say what by reason of the peoples Idolatrie and their captiuitie and hard entreaty they were neither regarded nor beleeued As many of the seruants of God amongst vs at this day are in like maner dealt with from whence may be gathered that the people doe not make that vse of Gods seruants whether absent or present amongst them as they ought to do God graunt this sinne be not amongst vs but it is greatly to be feared that it is for where is one Zaccheus amongst the rich that standeth forth and saith in this needefull time of comfort Beholde Lord the halfe of my goods I giue to the poore c. or where is their one Lidies heart so opened that doth cheerfully receiue or charitably refresh the seruāts of God as she did I say where is there one Man or one Woman so wonne by the word that layeth a part one linke of his Golden chaine one lace of her veluet fleeue or a bateth one breadth of their broade ruffes or setteth a part one dish of their dainty superfluities at euery feast towards the releefe of so many poore Lazares as aboūd round about vs at this day yea what haue I seene to the contrarie namely thus that where there hath bene a motion made on the Saboath day in the Church by the minister to the whole congregation assembled in the behalfe of two poore sicke naked hungrie and impotent persons for some releefe there hath bene gathered in the same day in the afternoone foure times as much for a Beareward and his beare as hath bene giuen and collected towardes those two poore Christian persons which argueth the coldnesse of charitie in manye hearts and the deadnes of deuotion amongst those that should shine as Lampes in all manner of good workes aboue others So that of the true zealous deuout and charitable conuerted Christian indeed I may say as Iob speaketh of the good interpreter if there bee one amongst a thousand it is maruaile wherefore in the way of a general Admonition I say let him that thinketh he standeth take heed least he fall for but onely Noe Daniell and Iob shall deliuer their ownesoules by their righteousnes that is from the plague or punishment that I wil bring vppon them from whence ariseth a double question to be dissolued First whether any man can deliuer his own soule by his righteousnes Secōdly whether there be any such righteousnes in man as that thereby he should deliuer his owne soule or the soule of another man from any present plague or punishment or from euerlasting death as some suppose To the first I answere that no man can deliuer his soule nor the soule of another man from death temporall or eternall which the Prophet Dauid prooueth plainly saying Yet a man by no meanes can redeeme his brother he cannot giue his ransome to God so precious is the redēptiō of their soules the continuance for euer that he may liue stil for euer not see the graue Ps 49. ver 7. 8. 9. Secondly to approue that there is no such righteousnes in man as therby to deliuer his owne Soule the prophet Dauid saith plainelye Psalme 143. 2. Enter not in iudgement with thy Seruant O Lord for nō flesh is righteous in thy sight And the Prophet Esay Chap. 64. verse 6. saith But we haue bene all as an vncleane thing and all our righteousnesse is as