Sermons in One Volume, Sermon 4 – To the reader 1
THE TRVE TRIAL OF THE SPIRITES.
1. Theſſ. 5. 19, &c.
19 Quench not the ſpirit,
20 Deſpiſe not prophecying:
21 Trie all things, and keepe that which is good.
22 Abſtaine from all appearance of euill.
AT the laſt time which I ſpake of theſe wordes, In all things giuegive thanks, & Quench not the Spirit: Touching the firſt, I ſhewed you that it is an eaſier thing to obtaine of God, than to bee thankfull to him:Luk. 17. 17. for moe hauehave gone away ſpeeders, than hauehave gone away thankers. Then how the wicked are beholding to God, as well as the iuſt: and therfore it is ſayd,Mat. 5. 45. that the Sunne doth ſhine vponupon the iuſt and the vniuſt. Then how Iacob came not ſo barely to Laban,Gen. 19. 13. when he brought nothing with him, but his ſtaffe in his hand: as man commeth into this worlde without ſtrength or ſtaffe to ſuſtaine him, which made the Apoſtle to aske,1. Cor. 4. 4. What hauehave you which you hauehave not receiued? Therefore, to teach man to be thankfull vntounto his maker, hee was not made in Paradiſe the place of ioy and happines,Gen. 2 8. but being made out of Paradiſe, hee was brought into Paradiſe, to ſhew how all his ioy and happines came from God, and not from nature, that he might know where to beſtow his thankes. Therefore Dauid to perſwade all men vntounto thankfulneſſe, ſaith, It is a good and pleaſant thing to be thankfull.Pſal. 147. 1 If he had ſayd no more but good, all which louelove goodneſſe were bound to be thankful, but when he ſaith not onelyonly good but pleaſant too, all which louelove pleaſure are bounde to be thankfull, and therefore as Peters mother in lawe, ſo ſoone as Chriſt healed her of a feauer, roſe vp immediatly to miniſter vntounto him,Matth. 8. ſo we ſo ſoone as Chriſt hath done any thing for vsus, ſhould riſe vp immediatly to ſerue him.1. Sam. 1. And as Annah when ſhe had receiued a ſonne from God, did conſecrate him to God againe: ſo whatſoeuer wee receiue of God, wee muſt giuegive it to God againe, that is, vſe it to his glorie, and make it one of our meanes to ſerue him, for all things which wee receiue in this life, are giuen vntounto vsus, leſt we ſhould want any means to ſerue God. Then becauſe the Apoſtle requireth Thankes for all things, I ſhewed you that hee is not thankfull before God, which thankes him onelyonly for his benefites, but he is thankfull indeede, which thankes him for his chaſtiſement. It may be, while the Lord giueth, many will ſay, Bleſſed be the name of the Lord. But when the Lord taketh, who wil ſay, Bleſſed bee the name of the Lorde? When the Lord did take,Iob. 1. Iob ſayd, Bleſſed be the name of the Lord. There is one example then of Pauls doctrine, which in all things gaue thankes. The Prophet Dauid ſaith,Pſa. 23. 24. Thy ſtaffe and thy rodde hauehave comforted me, there is another example of Paules doctrine, which gaue thankes vntounto God for his rod, for an obedient childe doth not only kiſſe the hand which giueth, but the rod which beateth.
After ſpeaking of theſe wordes, Quench not the Spirite; I ſhewed you that Spirit doth ſignifie the giftes and the motions of the Spirite.Mat. 3. The Spirite in the third of Matthew is likened to fire, and therefore Paul ſaith well, Quench not the Spirite, becauſe fire may bee quenched.
Heere I tooke occaſion to ſpeake of zeale, which is the fire of the ſpirit;Matt. 3. 11. ſhewing you, that God is pleaſed with zeale, as men are pleaſed with louelove:Mat. 3. 11. but as Chriſt did baptize with fire, ſo Iohn did baptize with water; and as the holy Ghoſt deſcended with fire,Act. 2. ſo he did deſcend with winde, that cooleth fire: ſhewing that our zeale ſhould be a temperat zeale,Eſa. 58. 1. as our Maiſters was. Eſaiah was commaunded to crie, but not to roare; the Iewes might not gather too much Manna,Exod. 16. 18 no more than they might gather too little. As there is a meaſure in knowledge, ſo there is a meaſure in zeale,Rom. 12. 3. that is, Be zealous according to diſcretion, as Paule ſaith, Be wiſe according to ſobrietie. Mar. 10. 28The Diſciples were commended for their zeale, when they left all to followe Chriſt: but Chriſt reprooued them for their zeale, when they would pray for fire from heauen to conſume the Samaritanes. Therefore zeale and diſcretion vnited together,Luke. 9. 55. are like vntounto the two lyons which ſupported the Throane of Salomon:1. King. 20. and hee which hath them both, is like Moſes for his mildneſſe, & like Phineas for his feruencie: therefore, as wine is tempered with water, ſo let diſcretion temper zeale. But I neede not bring water to quēch that fire which is out alreadie, I would rather I could ſay of you, You are too zealous,Act. 17. 22 as Paule told the Athenians, they were too ſuperſtitious. But our ſickneſſe is not a hot ſickneſſe, but a colde ſickneſſe, the hot bodie is diſtempered, but the colde bodie is dead. Zeale was neuer infamous before our dayes: the Papiſts are commended, if they be zealous; but the Proteſtant if he be zealous, is held in deriſion.
Then I ſhewed you how the ſpirit is quenched, as a man doth quench his reaſon with ouermuch wine: and therefore we ſay, when the wine is in, the wit is out; becauſe before he ſeemes to hauehave reaſon, and now he ſeemes to hauehave none: ſo our zeale, and our faith, and our louelove are quenched with ſinne. Euerie vaine thought, and eueryevery idle word, and eueryevery wicked deed, is like ſo many drops to quench the Spirit of God. Some quench it with the buſines of this world, ſome quench it with the luſtes of the fleſh, ſome quench it with the cares of the minde, ſome quench it with long delayes, that is, not plying the motion when it commeth, but croſſing the good thought with bad thoughts, and doing a thing when the Spirite ſayth, Doo it not; as Achab went to battell after he was forbidden. Sometime a man ſhall feele him ſelfe ſtirred to a good worke, as though hee were led to it by the hand; and againe he ſhall be frighted from ſome euill thing, as though he were reprooued in his eare▪ then, if hee reſiſt hee ſhall ſtraight feele the ſpirit going out of him, and heare a voyce pronouncing him guiltie, and hee ſhall hardly recouer his peace againe. Therefore Paule ſaith,Epheſ. 4. 30. Grieue not the Spirite; ſhewing, that the ſpirite is often grieued before it be quenched: and that when a man begins to grieue, and checke, and perſecute the ſpirit, lightly he neuer ceaſſeth vntill he hauehave quenched it, that is, vntill he ſeeme to hauehave no ſpirit at all, but walketh like a lumpe of fleſh.
After Quench not the Spirite, followeth, Deſpiſe not prophecying. In the ende of this Epiſtle, Paule ſpeaketh like a father which is come to the ende of his life; who becauſe he hath but a while to ſpeake, heapeth his Leſſons together, which he would hauehave his ſons remember when he is gone: ſo Paul, as though he were ſet to giuegive good counſel, and had not leaſure to ſpeake that he would, ſendeth the Theſſalonians a briefe of his minde, which their meditation ſhould after amplifie & expound vntounto them.
His firſt aduice is, Quench not the Spirite, that is, when a good motion commeth, welcome it like a frend, and croſſe it not with thy luſts. The ſecond admonition teacheth how the firſt ſhould be kept, Deſpiſe not prophecying, and the ſpirite will not quench, becauſe propheſying doth kindle it. The third admonition teacheth how to make fruite of the ſecond; Trie the doctrines of them which prophecie, and thou ſhalt not beleeue errour for truth, but hold the beſt. The fourth admonition is the ſumme of all, and it commeth laſt, becauſe it is longeſt in learning; that is, Abſtaine from all appearance of euill. This is the ſumme of all, for he which can abſtaine not onelyonly from euill, but from the appearance of euill, is ſo perfect as a man can be in this ſinfull life: put all theſe together, and it is as if Paule ſhould ſay, Quench not the ſpirite by deſpiſing of propheſying; neither deſpiſe propheſying, becauſe all do no prophecie alike: but rather when you heare ſome preach one way and ſome another, when you ſee ſome follow him, and others follow him, do you trie the doctrines by the Scripture, as the men of Beroea did,Act. 17. 11. and chuſe that which is beſt, and ſoundeſt, and trueſt, hauing alway ſuch an eye to the truth, that you abſtaine from all appearance of error; ſo iealous the holy ghoſt would hauehave vsus of our faith, that we ſet no article vponupon our religion but that which is an vndoubted truth. As Moſes did nothing in the Tabernacle, but that which was ſhewed in his patterne. It ſeemes that there were ſome among the Theſſalonians, as there be among vsus, which did forſake all religion becauſe the preachers did not agree, or becauſe the liues of profeſſors gaue ſome offence, therefore Paul ſheweth that there is no cauſe why they ſhould miſlike the word for the Preacher, or why they ſhould deſpiſe religion for the profeſſor, becauſe the word and the religion are not theirs which teach it and profeſſe it, but Gods, and therefore can not be polluted by them no more than God. Then hee concludeth, that ſeeing it is neceſſarie, that there ſhal be alwayes errours and hereſies to trie vsus, we ſhould alſo trie them, and thereby be prouoked ſo much the more from errour, or hereſie, or ſuperſtition, that we abſtain euen from the appearance thereof, leſt we fall into the ſinne; this is the ſcope of theſe words.
Deſpiſe not prophecying. This admonition is as it were the keeper of the former, for by prophecying the Spirit is kindled, and without prophecying the Spirit is quenched, and therefore after Quench not the Spirite, Paule ſaith, Deſpiſe not prophecying; ſhewing that as our ſinne doth quench the Spirit, ſo prophecying doth kindle it.Luk. 24. 32. This you may ſee in the Diſciples that went to Emaus, of whom it is ſayd, when Chriſt preached vntounto them out of the law and the Prophets, the ſpirite was ſo kindled with his propheſying, that their harts waxed hot within them. This you ſee againe in Sauls meſſengers,1. Sa. 19. 20 which were ſent for Dauid, when they came among the Prophets & heard them prophecie, their ſpirite was ſo kindled, that they could not chuſe but prophecie alſo, inſomuch that Saul came after him ſelfe, and hearing the Prophets as they did, the Spirit came vntounto him likewiſe, and he prophecied too;1. Sa. 19. 23 wherupon it was ſaid, Is Saul alſo among the Prophets? This is no maruell, that the ſpirit of man ſhould be ſo kindled, and reuiued, and refreſhed with the word, for the word is called the Food of the ſoule; take away the word from the ſoule,Hebr. 5. and it hath no foode to eate. As if you ſhould take food from the bodie, the bodie would pine. And therefore Salomon ſaith,Pro. 26. 18. Without viſions the people periſh: that is, without prophecying the people famiſh. Therefore hee which loueth his ſoule, had no need to deſpiſe prophecying; for then he famiſheth his owne ſoule, and is guiltie of her death; therefore that Paſtor or that Patron, which is the cauſe why any place doth want preaching, is guiltie of their deſtruction, becauſe he which taketh, or keepeth away the food, doth famiſh the bodie. The Apoſtle might hauehave ſayd, louelove prophecying, or honor prophecying; but he ſaith, Deſpiſe not prophecying. And why doth hee forbidde to deſpiſe Prophecying? Why did Chriſt ſay,Mat. 11. 5. The poore receiue the Goſpell? but to ſhew that the rich did contemne it. Why doth Paul ſay,Rom. 1. 16. I am not aſhamed of the Goſpell? but to ſhew that many are aſhamed of it. Euen ſo he ſaith, Deſpiſe not prophecying; ſhewing, that the greateſt honour which we giuegive to Prophets, is not to deſpiſe them; and the greateſt louelove which we carrie to the Word, is not to loath it. If we do not deſpiſe the preachers, then we thinke that we honour them enough: and if wee do not loath the Word, then we thinke that we louelove it enough: therfore the Apoſtle ſayth, Deſpiſe not prophecying, for Honour prophecying. Prophecying here dooth ſignifie Preaching, as it dooth in Rom. 1. 14. Wil you know why preaching is called prophecying? Rom. 1. 14.To adde more honor and renown to the preachers of the word, to make you receiue them like Prophetes, and then Chriſt ſaith,Mat. 10. 41 You ſhall hauehave a Prophets reward; that is, not ſuch a reward as you giuegive, but ſuch a reward as God giueth.
Laſtly, (if you marke) Paul ſaith not, Deſpiſe not Prophets, but prophecying: ſignifiing, that from the contempt of the Prophets, at laſt we come to deſpiſe Prophecying too,Ier. 11. 27. like the Iewes, who when they were offended with the Prophet, charged him to prophecie no more. Therefore, as Chriſt warned his diſciples,Mat. 23. 3. to heare the Scribes and Phariſies, although they did not as they taught; ſo Paule warneth the Theſſalonians, that if anie prophets among them do not as they teach, and therefore ſeeme worthie to bee deſpiſed like the Scribes and Phariſies, yet that they take heed that they do no deſpiſe prophecying for the Prophets. Becauſe the preachers are deſpiſed before the word be deſpiſed, therefore we will ſpeake firſt of their contempt.
Chriſt asked his Diſciples,Mat. 16. 13 what they thought of him; ſo; I would aske you, what you thinke of Preachers?2. Cor. 5. 20. Is he a contemptible perſon,Reuel. 1. 20. which bringeth the meſſage of God? which hath the name of an Angel? and all his words are meſſengers of life? Prophets are of ſuch account with God,Amos 3. 7. that it is ſayd, God will do nothing before he reueale it vntounto his Prophets; ſo prophets are (as it were) Gods counſellers. Againe, Kings and Prieſts, and Prophets were figures of Chriſt, al theſe three were annointed with oyle, to ſhew that they had greater graces than the reſt:1. Kin. 13. 1. but eſpecially the Prophets are called, Men of God; to ſhewe, that all which are of God will make much of Prophets for Gods ſake. Therefore women are forbidden to take vponupon them to prophecie,1. Cor. 14. 34 leſt that noble calling ſhould become vile and deſpiſed, by ſuch vnskilfull handlers of it. Therfore when the Prophet Eliſha would ſende for Naaman the leaper to come vntounto him, theſe were his wordes,2. King. 5. 8. Naaman ſhall know that there is a Prophet in Iſrael; as though all the glorie of Israel were chieflie in this, that they had Prophets, and other had none: as if one Pariſh ſhould triūph ouer another, becauſe they hauehave a preacher, and the other hauehave none. Therefore when this Prophet was dead, Ioaſh the King came vntounto his coarſe, and wept ouer his face, and cryed;2. K. 13. 14. O my Father, my Father, the Chariot of Iſrael, and horſemen of the ſame: ſhewing, that the Chariots, and horſes, and ſouldiers doe not ſo ſafegarde a Citie, as the Prophets which teach it, and praye for it. Therefore when God would marke the Iſraelites with a name of greateſt reproach, hee calleth them, A people which rebuke their Prieſts: as if he ſhould ſay, vſurpers of the Prieſts office: for they rebuke their Prieſts, which are appointed to rebuke them.
How ioyfull and glad was Lydea when ſhe could drawe Paul and Sylas to her houſe?Act. 16. 15. If you thinke me to be faithfull (ſayth ſhee) come to my houſe: ſhewing, that neuer any gueſts were ſo welcome to her houſe before. How tender was the Shunamite ouer Eliſha, that ſhe built an houſe to welcome him,2. Kin. 4. 10 and to keep him with her; thinking all the places in her houſe too bad for him, ſhe built him a new roome, to make him ſtaie with her. How much did the Galatians make of Paul,Gal. 4. 15. that he ſaith, they would pull out their owne eyes to doe him good: So once a Prophet was eſteemed like a Prophet. And hath he bid you deſpiſe them now, which bad you to honour them before? No, Paule chargeth vsus to receiue our teachers, as hee was receiued himſelfe: ſaying, He which laboureth in the word, is worthie of double honour; 1. Tim. 5. 14that is, the Preacher (after a ſort) is more to be honoured than the Ruler: for Aaron was the elder brother, but Moſes was the yonger brother; & therefore if there be any appendix, the Magiſtrate is the appendix:Exo. 28. 30. for if Aarons Vrim & Thumi would hauehave ſerued, Moſes rod and ſtaffe ſhould not hauehave needed; but when the tongue could not perſwade, the rod did compell, and ſo came in the Magiſtrate. As Paul ſheweth the Theſſalonians how the Preachers of the Word ſhould be honoured: ſo hee teacheth the Philippians how to honor their teachers;Phil. 2. 29. ſaying, Receiue him in the Lorde with great gladneſſe, and make much of ſuch; that is, ſhewe your ſelues ſo glad of him, that hee may bee glad of you. HaueHave you neede to bee taught why Paule would hauehave you make much of ſuch? Becauſe they are like Lampes, which conſume themſelues to giuegive light to other; ſo they conſume themſelues to giuegive light to you: becauſe they are like a Henne, which clocketh her Chickens together from the Kite; ſo they clocke you together from the Serpent: becauſe they are lyke the ſhowte which did beate downe the walles of Iericho;Ioſua 6. 20. ſo they beate downe the walles of ſinne: becauſe they are like the fiery piller which went before the Iſraelites to the Land of Promiſe;Exo. 13. 21. ſo they goe before you to the Lande of Promiſe: becauſe they are like good Andrewe, which called his brother to ſee the Meſſias;Ioh. 1. 41. ſo they call you to ſee the Meſſias: and therefore make much of ſuch.
If wee ſhoulde make much of Prophets, how much ſhoulde wee make of Prophecying? If wee ſhould louelove our Inſtructors, how much ſhould wee louelove inſtruction?Luk. 2. 28. Symeon keeping in the Temple, met with Chriſt; ſo manie hearing the Worde, hauehave met with knowledge, hauehave met with comfort, hauehave met with peace, hauehave met with ſaluation: but without the Worde neuer any was conuerted to GOD. Therefore whenſoeuer the Word is preached, euerie one may ſay to himſelfe, as the Diſciples ſayd to the blinde man,Mar. 10. 49. Be of good comfort hee calleth thee: Be of good comfort, the Lorde calleth thee: but when the word is not preached, then euerie man may ſay to himſelfe; beware, the diuell calleth thee. When the Prophets went from Ieruſalem, then ſword, and famine, and peſtilence, and all the plagues of God rained vponupon them, euen as fire came vponupon Sodome, ſo ſoone as Lot was gone out:Gen. 19. 24. therefore what may thoſe Landes feare, which vſe their Prophets, as the Iewes vſed them which ſent them? Amos calleth it an euill time, wherein the prudent keepe ſilence, Chapt. 5. verſe 13. therfore this is an euil time, wherein the prudent are ſilent.
There be two trades in this Land, without which the Realme cannot ſtand; and one is the Queenes ſouldiers, and the other is the Lordes ſouldiers, and the Lords ſouldiers are handled like the Queenes ſouldiers, for from the Merchant to the porter, no calling is ſo deſpiſed, ſo contemned, ſo derided, that they may beg for their ſeruice; for their liuing is turned into an almes. One ſaith, that Moſes is Quis, that is, the Magiſtrate is ſome bodie: but Aaron is Quaſi quis, that is, the Miniſter is no bodie, becauſe no bodie is deſpiſed lyke him. Receiue a Prophete in the name of a Prophet: naye, Receiue a Prophet in the name of an enemie, as Ahab receiued Elias;1. King. 21. 20. Art thou here mine enemie? If Paule had liued in our dayes he would not hauehave ſaid, Deſpiſe not the Prophets, but perſecute not the Prophets, for he ſhould hauehave ſeen not onelyonly deſpiſers of the Prophets, but mockers of them, not onelyonly mockers, but ſlanderers of them, not onelyonly ſlanderers, but hunters and biters,Gen. 37 4. and ſmiters of them. Ioſeph was troubled ſo ſoone as hee began to feed his Fathers ſheepe, ſo the Paſtours are troubled ſo ſoone as they beginne to feede their fathers ſheepe, euerie man thinkes to finde friends againſt them, and though there be no lawe to hurt them, yet no man feares to accuſe them, becauſe authoritie doth disfauour them, they cannot tell how to preach, nor what to ſay, becauſe there bee ſo manie Ahabs which woulde hauehave them ſay that which pleaſeth them,1. Kin. 22. 13 though it be not true. Charme the charmer neuer ſo ſweetely, let his ſong be neuer ſo pleaſant, yet many adders are readie to ſtop their eares, & ſtop his mouth, like a bird which was ſmitten in her ſong, of the Archer whom ſhe ſingeth vntounto,1. Sa. 19. 20 euen as Saul let his ſpeare flie at Dauid, while he played vponupon his harpe to ſolace and comfort▪ and driue the euill ſpirite from him: ſo while we play vponupon Dauids harpe to ſolace and comfort, & driue the euill ſpirite from you, many let the dartes of reproach, and the arrowes of ſlaunder flie at vsus;1. King. 17. 18. ſaying, as the woman ſaid to Eliah, If thou hadſt not beene, my childe had not dyed: If wee had not bene, their peace had not dyed; if we had not bene, their ſports had not dyed; if wee had not bene, their cuſtomes, and their titles, and their honors had not dyed. And why ſhould not Herode and Archelaus dye,Mat. 2. 15. which ſought the death of the childe? Why ſhould not any cuſtome, or honour, or pleaſure dye, which ſeeketh the death of religion? Alas (ſaith Ieremiah) what hauehave I done, Ier. 15. 10.that all men ſhould curſe mee? If wee do but preach the truth, you ſhould not hate vsus for the truth. Now Obadiah had neede to hide the Prophets again to ſaue them out of priſon,1. K. 18. 3. 4 where is Rahab that ſhee might conuey away the ſeruants of God?Ioſua 2. 1. Once Baals prophets were puniſhed,2. K. 10. 19. but now Chriſtes Prophets are puniſhed:1. Sam. 9. 9. once they did aske, Where is the Seer that he may teach vsus? but now they aske, where is the Seer, that we may take him? once they did builde houſes for the prophets, lyke the Shunamite;2. Kin. 4. 10 but now they take their houſes from them, and thinke they doo God ſeruice, when they make them, & their wiues, & their children, & their ſeruants beggers; once Paul ſaid to Timothie,1. Tim. 4. 12 Let no man deſpiſe thy youth; ſhewing that preachers ſhould not be deſpiſed for their youth▪ but now they deſpiſe the yong prophets and the old too. How is the double honour turned to ſingle honour? nay, how is our honour turned to diſhonor.Mal. 1. 3. If I be a Maſter (ſaith God) where is my feare? ſo, if we be prophets, where is our reuerence? doth not the contempt of prophets cry vntounto God, as well as the blood of Abel?Gen. 4. 10. When the meſſengers which were ſent vntounto the vineyard for fruit, were beaten of them which ſhould hauehave laden them; then it is ſaid that the Lord of the vineyard waxed wroth,Mat. 21. 43 and ſaid that he wold let the vineyarde vntounto others, which ſhould yeeld him the fruites thereof. The meaning hereof is this, that when the preachers & teachers which Chriſt ſendeth to his Church for fruits, are abuſed & perſecuted of them whom they call to the banket, then he will remooue their light and his Goſpell to other which wil yeeld him the fruites thereof. Therefore what may this Land feare, which hath vſed Chriſts ambaſſadors as Ammon vſed Dauids ambaſſadors?2. Chro. 10. 4 Ieruſalem is left without one prophet becauſe ſhe deſpiſed them, Sodome was burned becauſe ſhe deſpiſed Lot, and the whole worlde was drowned becauſe it deſpiſed Noah; and are not theſe examples written for our warning?1. Sam. 28. 6 The time came that Saul ſought for a Prophet, and God would not anſwere him by Prophets, becauſe he had deſpiſed his Prophets before: ſo the time commeth when you ſhall aske where is the ſeer? and they ſhall ſay,2. Kin. 2. 11. he is rapt away like Elias: a Prophet was amongſt vsus, but when hee was deſpiſed in Ieruſalem, he was ſent to Nineueh. Is not iudgement begun alreadie? Doth not the Goſpell ſtand at the doore, as if ſhe were ready to take her leaue? Are we not come from deſpiſing of Prophets almoſt to the deſpiſing of Prophecying too? Do not many runne vntounto the rulers, as yong Ioſhua ranne to Moſes, and crie maſter, forbid them to prophecie? Do not many walke in the ſtreetes while wee preach in the Temple?Gen. 7 9. The beaſtes came to the arke … ſaue themſelues, and men will not come to the Church to ſaue themſelues: but wee may crie vntounto them as the Children did to their fellowes in the market;Mat. 11. 17 We hauehave piped vntounto you and you would not daunce, wee hauehave lamented vntounto you, and you woulde not mourne. Some come to heare vsus, as Naaman came to Eliſha, when the Prophet had tolde him what hee ſhould doo, hee mocked him for it, hee thought that hee knew a better way than that himſelfe.2. Kin. 5. 11. So they come to heare vsus: but they thinke they can teach vsus, but they muſt remember that Paule ſaith,1. Cor. 1. 27. God hath choſen the fooliſh to confound the wiſe; therefore if they thinke them ſelues wiſe, let them thinke vsus thoſe fooles whom God hath choſen to confound them. For although at all other times we are plaine and ſimple as Iacob, yet at this time we hauehave a promiſe, and it is giuen to vsus for your ſake, to ſpeake ſometime that which we conceiue not our ſelues, becauſe the houre is come wherein God hath appointed to call ſome of you, as he hath done ſome of you before, therefore as the princely Spirite came vponupon Saul when hee ſhoulde raigne,1. Sa. 11. 6. to teach him how he ſhould rule, ſo the propheticall ſpirite commeth vponupon Preachers when they ſhould teach, to teach them how they ſhould ſpeake:Mat. 3. 18. therefore as Chriſt was content to be baptized of Iohn, ſo bee you content to be inſtructed of vsus, that (if wee bee more ſimple than you) the glorie of God may appeare more in conuerting you by vsus.
Hath not this deſpiſing of the Preachers, almoſt made the preachers deſpiſe preaching? the peoples neglect of the prophets hath made the Prophets neglect prophecying? the Nonreſident keepes himſelfe away, becauſe hee thinkes the people like him better, becauſe dee dooth not trouble them. And the droane neuer ſtudieth to preach, for hee ſaith, that an Homelie is better liked of than a Sermon: and they which would ſtudie Diuinitie aboue all, when they looke vponupon our contempt, and beggerie, and vexation, turne to Law, to Phiſicke, or trades, or anie thing, rather than they will enter this contemptible calling. And is not the Arke then readie to depart from Iſraell?
Now if you will knowe what makes Prophets and prophecying ſo deſpiſed, you may ſee firſt in Ieroboams Prieſts. It is ſayd, that Ieroboam made Iſrael to ſinne; …. Kin. 15. 26that is, Ieroboam made Iſraell to contemne Religion, becauſe he made Prieſts of the baſeſt of the people;1. Kin. 13. 33. therefore they which make Prieſts like Ieroboams Prieſts, make the people contemn the Prieſts & religion too. Why might none carrie the Arke but the Leuites?Deu. 10. 18. Was it not leaſt the Arke (which was a ſigne of God) ſhould be deſpiſed? Therefore none ſhould meddle with the Word (which is the law of God) but they which are fit, leaſt they make it deſpiſed. Anna ſaid, I will not offer the child to God, 1. Sam. 1. 22before he be weaned, that is, before he be taken from the dugge: but now they offer their children to God, before they be weaned, before they can go, before they can ſpeake; and ſend them to fight the Lordes battailes, before they hauehave one ſtone in their hand to fling at Goliah;Mat. 4. that is, one Scripture to reſiſt the Tempter. This is either becauſe the Patrones, or the Biſhoppes hauehave lime vponupon their fingers; which makes them like blinde Iſaac,Gen. 27. 11. that they take no heede whome they bleſſe.
The ſecond thing which makes Prophets and prophecying deſpiſed, is the lewdneſſe and negligence of them that are able to doe well in their Miniſterie, and yet do contrary. It is ſaid of Hophni and Phineas,1. Sa. 2. 17. that by their corrupt ſacrificing, they made the people abhorre the ſacrifices; ſo, many by their ſlubbering of the Word, (for want of ſtudie and meditation) do make men thinke, that there is no more wiſedome in the word of God, than they ſhew out of it: and therefore they ſtay at home, & ſay, they know as much as the preacher can teach them.
There is a kinde of Preachers riſen vp but of late, which ſhrowde and couer euerie ruſticall and vnſauerie, and childiſh, and abſurd Sermon, vnderunder the name of the ſimple kind of teaching, like the Popiſh Prieſtes, which make ignorance the mother of deuotion: but indeede to preach ſimplie, is not to preache rudely, nor vnlearnedly, nor confuſedly, but to preach plainly and perſpicuouſly, that the ſimpleſt man may vnderſtand what is taught as if he did heare his name. Therefore if you will knowe what makes manie Preachers preach ſo barely, and looſely, and ſimplie, it is your owne ſimplicitie, which makes them thinke that if they go on and ſay ſome thing, all is one, and no fault will be found becauſe you are not able to iudge in or out; and ſo becauſe they giuegive no attendance to doctrine, as Paul teacheth them,1. Tim 4. 16 it is almoſt come to paſſe that in a whole Sermon the hearer can not picke out one note more than hee could gather him ſelfe. Wheate is good, but they which ſell the refuſe of wheate are reproued, Amos the eight Chapter and ſixt verſe: ſo preaching is good, but this refuſe of preaching is but like ſwearing, for one taketh the name of God in vain, and the other takes the word of God in vaine. As euerie ſound is not muſicke, ſo euerie Sermon is not preaching, but worſe than if he ſhould reade an Homelie. In the eight and fortieth of Ieremiah, there is a curſe vponupon them which doe the buſineſſe of the Lord negligently. If this curſe doo not touch them which doo the chiefeſt buſineſſe of the Lord negligently, truely I can not tell whome the Prophet meaneth. Theſe woulde not hauehave prophecying deſpiſed, and yet they make it deſpiſed themſelues.
The laſt thing which makes Prophets and prophecying deſpiſed, is the diuerſity of minds, while one holdeth one way, and another another way, ſome leaue all, and will be of no Religion, vntill both parties agree: as if a patient ſhould pine himſelfe and eate no meate at all, becauſe one Phiſition ſayth, that this meate will hurt him, and another ſayth, that meate will hurt him. Theſe are the three enemies, which make vsus and our labours deſpiſed.
Now what ſhall we anſwere to our deſpiſers? Reioyce not againſt mee, O mine enemie! (ſaith the Church) for I ſhall be raiſed: Micah. 7.ſo, Deſpiſe not the Prophets, O ye Iſmaelites, for they ſhall be honored.Act. 5. 3. Peter ſaith to Ananias and Saphira, You hauehave not lyed vntounto men, but vntounto God: ſo, you hauehave not deſpiſed man but God;Luk. 10. 16 for Chriſt ſaith, He which deſpiſeth you, deſpiſeth mee. VVhen Sathan ſlew Iobs ſeruants, his malice was agaiuſt Iob:Iob 1. 16. ſo, when you deſpiſe Gods ſeruants, your preſumption is againſt God;Mat. 10. for That which you doo vntounto them (ſaith Chriſt) you do vntounto me. Why then if they deſpiſe Chriſt, Chriſt wil deſpiſe them, for he told Saul that he ſpurned againſt the pricke; that is, he ſpurned againſt that which would ſpurne againſt him. Therefore, if you giuegive vntounto Chriſt when you giuegive vntounto the poore; and if you honour Chriſt when you honour his Prophetes: as you giuegive vntounto the poore for Chriſts ſake, ſo deſpiſe not the prophets for Chriſts ſake. If for all this we muſt be deſpiſed ſtil, then this is our remedie, Paul ſaith,2. Cor. 2. 15. Whatſoeuer wee are to you: yet wee are a ſweet ſauour to God, both in them which are ſaued, and them which periſh: that is, though we bring him word that you will not come to the banquet, yet we ſhalbe welcome without you. And ſo much of that.
After Deſpiſe not Prophecying, followeth▪ Trie all things: as if he ſhould ſay, Deſpiſe not prophecying, but for all that try prophecying, leſt you beleeue errour for truth: for as among Rulers, there bee bad Rulers: ſo among Prophets therebe falſe Prophets. This made Chriſt warne his Diſciples to beware of the leauen of the Phariſies,Mar. 8. 25. that is, of their falſe doctrine. This made Iohn ſay, Trie the Spirites. 1. Iohn 4. 1.And therefore wee reade in the ſeauenteenth Chapter of the Acts of the Apoſtles and the eleuenth verſe, how the men of Beroea would not receiue Paules doctrine before they had tried it, and how did they trie it? It is ſayd, that they ſearched the Scripture. This is the way which Paule woulde teach you to trie other whereby he was tryed him ſelfe: whereby you may ſee, that if you vſe to reade the Scripture, you ſhal be able to trie all doctrines: for the word of God is the touchſtone of eueryevery thing,Gen. 1. 2. like the light which God made to behold all his creatures; ſo is the Scripture to decide all queſtions, euerie doubt muſt come to the Word, and all cōtrouerſies muſt be ended at this Tribunall, the Scripture muſt ſpeake which is right, and which is wrong, which is truth, and which is errour, and all tongues muſt keepe ſilence to heare it: ſo God hath appointed that the Iudge of our controuerſies, which he ſaith in the twelfth chapter of Iohn and the eight and fortieth verſe, ſhall iudge vsus in the last daye. Here a man may aske, If it be ſo that God would hauehave vsus to trie all our Religion by the Scripture, and not by Fathers, nor by Doctors, nor by Councels, nor by Angell, nor by Pope; how then do the Papiſts ſay, we muſt beleeue as the Church beleeueth? and neuer looke into the Scripture, whether our teachers ſay as God ſaith, but take it vponupon their credit, as a blind man eateth his meate.
A man trieth his horſe which muſt beare him, and ſhall hee not trie his faith which muſt ſaue him? Paule ſaith, Let euerie one be able to giuegive a reaſon of his faith. Is this a reaſon of our faith to ſay, I beleeue ſo, becauſe Rome beleeueth ſo? or rather becauſe that the word doth teach me ſo. It will not anſwer for them which die in hereſie, to ſay, the Prieſts taught vsus ſo; no more than it would excuſe Eue to ſay,Gen. 3. 13. the Serpent taught her ſo: for God ſaith, Be not deceiued, neither by ſerpent, nor by Prophet, nor by Angell. Therefore I conclude with Paule, Deſpiſe not Prophecying, leſt the Goſpell be taken from you; and yet trie prophecying, leſt you receiue error for truth.
As we are to trie doctrines, ſo Paul would hauehave vsus to trie our thoughts, and our ſpeeches, and our actions: therefore he ſaith, Trie all things. He doth not bid vsus take a taſt of all ſinnes and vanities, as Salomon did to trie them; for they are tried alreadie: but that we ſhould ſet the word of God alway before vsus like a rule, & beleeue nothing but that which it teacheth, louelove nothing but that which it preſcribeth, hate nothing but that which it forbiddeth, doo nothing but that which it commaundeth; and then we trie all things by the word. As the Eunuch ſayd, How ſhould I vnderstand without an Interpreter? Act. 8. 31.ſo thou mayeſt ſay: Howe ſhould I trie without the word, which is the touchſtone of good and euill?
Now, when wee hauehave tried by the word which is truth, and which is error; what ſhuld we doo then?Mat. 2. 2. Keep that which is beſt: that is, ſtay at the truth, as the wiſe men ſtayed when they came to Chriſt. We muſt keep and hold the truth, as a man gripeth a thing with both his handes; that is, defend it with thy tongue, maintain it with thy purſe, further it with thy labour, in danger, and trouble, and loſſe, and diſpleaſure, come life, come death; thinke, as Chriſt did ſeale the truth with his blood, ſo thou muſt ſeale it with thy blood, or elſe thou dooſt not keepe it, but let it goe. Well dooth Paul put Trie before Chooſe, for he which trieth may chuſe the beſt; but he which chuſeth before he trie, takes the worſt ſooner than the beſt: and therefore the Popes prieſts becauſe the people ſhould take ſuperſtition before religion, will neuer let them hauehave the Touchſtone, but keep them from the Scripture, and locke it vp in an vnknowen tongue, which they cannot skill of, leaſt they ſhould try their doctrines,Act. 17. like the men of Boerea, making religion a craft, as men call their trades. Therefore, as Ioſiah reioyced that the booke of God was found againe; ſo we may reioyce that the booke of God is found againe: for when the people might not reade it, it was all one as if they had loſt it.
After Trie all things, and keepe the beſt: foloweth, Abſtaine from all appearance of euill: As if hee ſhould ſaie, That is like to be beſt which is ſo farre from euill, that it hath not the appearance of euill; and that is like to be the truth which is ſo farre from errour, that it hath not the ſhewe of errour; whereby hee ſheweth, that nothing ſhould be brought into the Church, or added to our Religion, but that which is an vndoubted truth without ſuſpition of errour. It is not inough to bee perſwaded of our faith, but we muſt be aſſured of it; for Religion is not built vppon doubtes, but vponupon knowledge. Here we may maruell why Paul biddeth vsus Abſtaine from all appearance of euill: becauſe ſinne, and hereſie, and ſuperſtition are hypocrites; that is, Sinne hath the appearance of Vertue and hereſie hath the appearance of Truth, & Superſtition hath the appearance of Religion: but by this the Apoſtle doth note, that there is no Sinne, nor Hereſie, nor Superſtition, but if the viſor bee taken away from it, it will appeare to be a Sinne, and Hereſie, and Superſtition, though at the firſt ſight the viſor doo make it ſeeme none, becauſe it couereth the euill, like a painted Sepulcher vponupon wormes and rotten bones.
Heereby wee are taught to iudge of all thinges as they are, and not as they ſeeme to bee. As wee drawe aſide the curtaine before we beholde the picture: ſo wee muſt remooue our prudence and all ſurmiſes, and then behold the thing naked as it is, if we will know it indeed.
Heere I might admoniſh them which ſeparate themſelues from our Church: As Paul ſayth, Examine whether you bee in the faith: ſo examine whether you hauehave the ſhewe of errour. Hath it not the ſhewe of errour, to broach a Religion which was neuer heard of before? Hath it not the ſhewe of errour, to retaine an opinion, which the Author himſelfe hath recanted? as though yee would ſucke vp that which the Dogge hath vomited? Hath it not the ſhewe of errour, to affirme, that thoſe preachers may not bee heard, which (by their owne confeſſions) hauehave conuerted them to the Knowledge of God, and dailie conuert other? Hath it not the ſhewe of errour, to affirme that the Lordes prayer may not bee vſed for a prayer, which for anie thing that wee or they can reade, was ſo vſed from the beginning?
Hath it not the ſhewe of errour, to ſaie that no man may vſe anie ſet prayer? ſeeing there bee manie prayers, and pſalmes, and bleſſings in the holie Scripture, which were vſed in the ſame forme? Hath it not the ſhew of error, to affirme that we hauehave no Church; and yet to graunt that our Martyrs which died in Poperie, were true members of the Church? Hath it not the ſhewe of errour to affirme that two or three may excommunicate all the reſt without a Miniſter, ſeeing the Paſtor is the mouth of the church? hath it not the ſhew of error to affirm, that the church of Chriſt was euer inuiſible before this age, and that it is ſuch a ſmall flock as their nūber is? & that it hath ſet foote no where but in England? Hath it not the ſhewe of error to hold that for ſound and good religion, which is altered euerie day, adding and detracting, as though a man ſhould make a Religion of his owne inuention, ſo faſt as new conceits come into his braine? Let them thinke that Paul ſaith vntounto them,Rom. 12. 3. Be wiſe vntounto ſobrietie, and ſuſpect that conſtruction which your ſelues deuiſed;Pro. 4. 27. for Salomon ſaith, There is an error vponupon the right hand, as well as vponupon the left, that is, (as I may call it) the zealous error, and if this bee not it, I knowe none within this Land.
Yet, ſhall I ſay that we hauehave not the ſhewe of error? Nay, I would that we were but in the ſhew of error. I may not call euill good, no more then I may call good euill; and therfore let vsus pull out the beame out of our own eyes, as we would pull the moate out of their eyes. If Paul would hauehave vsus abſtaine from euerie appearance of euill, ſure hee would hauehave vsus abſtaine from hereſie and from idolatrie; for theſe are the greateſt euils. But if wee bee not idolaters, yet we hauehave the ſhewe of idolatrie; if we be not of Antichriſts religion, yet we are of Antichriſts faſhion, ſo long as we hauehave the ſame veſtures, and the ſame orders, and the ſame titles that Antichriſt knoweth his miniſters by. It is ſaid, that the Serpents ſting is in his taile, and ſo it ſeemes:Nu. 33. 55. for this taile of Antichriſt (which the Pope hath left behinde him, like an euill ſauour) is vntounto vsus as the remnants of the Chanaanites were vntounto the Iewes: they ſhould hauehave deſtroyed all the Chanaanites, but becauſe they ſpared ſome, therefore they whom they left were goades in their ſides, and pricks in their eies, that they could neuer be quiet for them; ſo wee ſhould hauehave expelled the head and the taile too of Antichriſt, but becauſe we did not, therefore the remnants of Poperie are goades in our ſides, and prickes in our eyes, that wee cannot yet be quiet for them. Therefore let vsus pray that he which hath taken away the euill, will take away the ſhew of euill too.
FINIS.
To the Reader.
TO controll thoſe falſe copies of this Sermon, which were Printed without my knowledge, patched (as it ſeemeth) out of ſome borrowed notes; and to ſtop the Printing of it againe without my corrections, as it was intended, becauſe they had got it licenſed before, although vtterly vnwilling (for ſome reſpects) to hauehave it publiſhed: which made mee withſtand their importunitie ſo long, yet ſeeing more inconuenience than I thought of, I ſuffered that which I coulde not hinder. And now hoping that it is Gods wil to profit ſome by it,Gen. 43. 11. as Iacob parted from Beniamin: ſo that which muſt be, let be: and the Lorde giuegive thee a bleſsing with it.