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1 Thess. 5, 19, 20. 21. 22. 19. Quench not the Spirite. 20. Despise not Prophecying. 21. Trie all things,
1 Thess 5, 19, 20. 21. 22. 19. Quench not the Spirit. 20. Despise not Prophesying. 21. Try all things,
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and keepe that which is good. 22. Abstaine from all apparance of euill. HAuing lately spoken of these wordes;
and keep that which is good. 22. Abstain from all appearance of evil. Having lately spoken of these words;
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In all thinges giue thankes, and quench not the Spirite: In all things give thanks, and quench not the Spirit:
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Touching the first, I shewed you, that it is an easier thing to obtaine of God,
Touching the First, I showed you, that it is an Easier thing to obtain of God,
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than to bee thankfull to him; for moe haue gone away speeders, than haue gone away thankers.
than to be thankful to him; for more have gone away speeders, than have gone away thankers.
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Then howe the wicked are beholding to God aswell as the iust, and therefore it is saide, that the sunne dooth shine vppon the iust and vniust.
Then how the wicked Are beholding to God aswell as the just, and Therefore it is said, that the sun doth shine upon the just and unjust.
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Then howe Iaacob came not so bare to Laban, (when he brought nothing with him but his staffe in his hande) as man commeth into this worlde, without strenght or staffe to sustain him, which made the Apostle to aske:
Then how Jacob Come not so bore to Laban, (when he brought nothing with him but his staff in his hand) as man comes into this world, without strength or staff to sustain him, which made the Apostle to ask:
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What haue you which you haue not receiued? Therefore, to teach man to bee thankefull vnto his Maker, he was not made in Paradise, the place of ioye and happinesse; What have you which you have not received? Therefore, to teach man to be thankful unto his Maker, he was not made in Paradise, the place of joy and happiness;
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but being made out of Paradise, hee was brought into Paradise, to shew how all his ioy and happinesse came from God,
but being made out of Paradise, he was brought into Paradise, to show how all his joy and happiness Come from God,
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and not from Nature, that hee might knowe where to bestowe hys thankes. Therfore Dauid to perswad all men vnto thankfulnesse, saith:
and not from Nature, that he might know where to bestow his thanks. Therefore David to persuade all men unto thankfulness, Says:
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It is a good thing and pleasant to be thankfull. It is a good thing and pleasant to be thankful.
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If hee had saide, no more but good, all which loue goodnesse were bounde to be thankfull, If he had said, no more but good, all which love Goodness were bound to be thankful,
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but when he saith not onely good, but pleasant too, all which loue pleasure are bounde to bee thankefull:
but when he Says not only good, but pleasant too, all which love pleasure Are bound to be thankful:
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and therefore, as Peters Mother in lawe, so soone as Christ had healed her of a feuer, rose vp immediatly to minister vnto him:
and Therefore, as Peter's Mother in law, so soon as christ had healed her of a fever, rose up immediately to minister unto him:
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So we so soone as Christ hath doone any thing for vs, shoulde rise vp immediatly to serue him.
So we so soon as christ hath done any thing for us, should rise up immediately to serve him.
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As Annah when she had receiued a sonne from God, did consecrate him to God againe: As Hannah when she had received a son from God, did consecrate him to God again:
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so what soeuer we receiue of God, we must giue it to God againe;
so what soever we receive of God, we must give it to God again;
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that is, vse it to his glory, and make it one of our meanes to serue him,
that is, use it to his glory, and make it one of our means to serve him,
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for all things which wee receiue in this life, are giuen vnto vs, least we should want any meanes to serue God.
for all things which we receive in this life, Are given unto us, lest we should want any means to serve God.
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Then because the Apostle requireth thankes for all thinges, I shewed you, that hee is not thankfull before God, which thanks him only for his benefites,
Then Because the Apostle requires thanks for all things, I showed you, that he is not thankful before God, which thanks him only for his benefits,
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but hee is thankefull in deede, which thankes him for his chastisement. It may bee while the Lord giueth, many will say:
but he is thankful in deed, which thanks him for his chastisement. It may be while the Lord gives, many will say:
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Blessed be the name of the Lord: Blessed be the name of the Lord:
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but when the Lord taketh away, who will say blessed be the name of the Lorde.
but when the Lord Takes away, who will say blessed be the name of the Lord.
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There is one example thē of Paules doctrine, which is: in all things to giue thankes.
There is one Exampl them of Paul's Doctrine, which is: in all things to give thanks.
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There is an other example of Paules doctrine, which gaue thankes to GOD for his rodde: for an obedient childe dooth not onely kisse the hand which giueth, but the rod that beateth.
There is an other Exampl of Paul's Doctrine, which gave thanks to GOD for his rod: for an obedient child doth not only kiss the hand which gives, but the rod that beats.
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After, speaking of these wordes, Quench not the Spirite; I shewed you that the Spirite, doth signifie the gifts of the Spirite:
After, speaking of these words, Quench not the Spirit; I showed you that the Spirit, does signify the Gifts of the Spirit:
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the Spirite in the third of Mathewe, is likened to fire, and therefore Paule saieth well, Quench not the Spirite, because fire may bee quenched.
the Spirit in the third of Matthew, is likened to fire, and Therefore Paul Saith well, Quench not the Spirit, Because fire may be quenched.
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Heere I tooke occasion to speake of zeale, which is the fire of the Spirite; shewing you that GOD is pleased with zeale, as men are pleased with loue. But as Christ did baptise with fire; so Iohn did baptise with water: And,
Here I took occasion to speak of zeal, which is the fire of the Spirit; showing you that GOD is pleased with zeal, as men Are pleased with love. But as christ did baptise with fire; so John did baptise with water: And,
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as the holie Ghost descended with fire; so hee did descend with a winde that cooleth fire: shewing, that our zeale should bee a temperate zeale, as our Masters was.
as the holy Ghost descended with fire; so he did descend with a wind that cooleth fire: showing, that our zeal should be a temperate zeal, as our Masters was.
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Esaiah was commaunded to crye, but not to roare. The Iewes might not gather too much Manna, no more than they might gather too little: Isaiah was commanded to cry, but not to roar. The Iewes might not gather too much Manna, no more than they might gather too little:
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as there is a measure in knowledge, so there is a measure in zeale; that is, be zealous according to discretion,
as there is a measure in knowledge, so there is a measure in zeal; that is, be zealous according to discretion,
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as Paule saith, Bee wise according to sobrietie. The Disciples were commended for their zeale, when they left all to followe Christ:
as Paul Says, be wise according to sobriety. The Disciples were commended for their zeal, when they left all to follow christ:
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but Christ reprooued them for their zeale, when they woulde pray for fire from heauen to consume the Samaritanes.
but christ reproved them for their zeal, when they would pray for fire from heaven to consume the Samaritans.
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Therefore zeale and discreation vnited togeather, are like the two Lyons which supported the throne of Salomon;
Therefore zeal and discretion united together, Are like the two Lyons which supported the throne of Solomon;
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and hee which hath them both, is like Moises for his mildnes, and like Phineas for his feruencie: and he which hath them both, is like Moses for his mildness, and like Phinehas for his fervency:
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therefore, as wine is tempered with water, so let discretion temper zeale. But I neede not bring water, to quenche that fire which is out already;
Therefore, as wine is tempered with water, so let discretion temper zeal. But I need not bring water, to quench that fire which is out already;
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I would rather I could say of you, you are too zealous, as Paule tolde the Athenians they were too superstitious. But our sicknesse is not a hot sicknesse, but a colde sicknesse;
I would rather I could say of you, you Are too zealous, as Paul told the Athenians they were too superstitious. But our sickness is not a hight sickness, but a cold sickness;
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the hotte bodie is distempered, but the colde bodie is dead.
the hot body is distempered, but the cold body is dead.
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Then I shewed you, howe the Spirite is quenched, as a man dooth quench his reason with ouer much wine:
Then I showed you, how the Spirit is quenched, as a man doth quench his reason with over much wine:
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and therefore wee saye, when the wine is in, the wit is out; because before hee seemes to haue reason, and nowe hee seemes to haue none:
and Therefore we say, when the wine is in, the wit is out; Because before he seems to have reason, and now he seems to have none:
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So our zeale, and our Faith, and our loue, are quenched with sinne.
So our zeal, and our Faith, and our love, Are quenched with sin.
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Euerie vaine thought, and euery idle worde, and euerie wicked deede, is like so many droppes to quench the Spirite of GOD.
Every vain Thought, and every idle word, and every wicked deed, is like so many drops to quench the Spirit of GOD.
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Some quench it with the businesse of this worlde: some quench it with the lustes of the flesh:
some quench it with the business of this world: Some quench it with the lusts of the Flesh:
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Some quench it with the cares of the minde: Some quench it with long delaies:
some quench it with the Cares of the mind: some quench it with long delays:
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that is, not plying the motion when it commeth, but crossing the good thought with badde thoughtes,
that is, not plying the motion when it comes, but crossing the good Thought with bad thoughts,
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and doing a thing when the Spirite saith doe it not: as Acbab went to battaile after hee had consulted with the Prophet: therefore Paule saith;
and doing a thing when the Spirit Says do it not: as Acbab went to battle After he had consulted with the Prophet: Therefore Paul Says;
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Grieue not the Spirite: shewwing that the Spirite is often grieued before it be quenched, Grieve not the Spirit: shewwing that the Spirit is often grieved before it be quenched,
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and this is principaly to bee remembred that when a man beginnes to grieue and checke,
and this is principaly to be remembered that when a man begins to grieve and check,
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and persecute the Spirite, lightly hee neuer ceaseth vntill hee hath quenched it;
and persecute the Spirit, lightly he never ceases until he hath quenched it;
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that is, vntill he seeme to haue no spirite at all, but walketh like a lumpe of flesh.
that is, until he seem to have no Spirit At all, but walks like a lump of Flesh.
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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 hee hath but a while to speake, heapeth his lessons together, which he would haue his sonnes remember when hee is gone:
After Quench not the Spirit, follows Despise not Prophesying: In the end of this Epistle, Paul speaks like a Father which is come to the end of his life, who Because he hath but a while to speak, heapeth his Lessons together, which he would have his Sons Remember when he is gone:
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so Paule, as though he were set to giue good counsaile, and had no leysure to speake that he woulde, sendeth the Thessalonians a briefe of his minde, which their meditation should after amplifie and expounde vnto them:
so Paul, as though he were Set to give good counsel, and had no leisure to speak that he would, sends the Thessalonians a brief of his mind, which their meditation should After amplify and expound unto them:
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His first aduise is, quench not the Spirite: that is, when a good motion commeth, welcome it like a friende,
His First advise is, quench not the Spirit: that is, when a good motion comes, welcome it like a friend,
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and crosse it not with thy lustes: for lustes are enemies to the benefite of the Soule.
and cross it not with thy lusts: for lusts Are enemies to the benefit of the Soul.
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The second Admonition teacheth how the first should be kept, Despise not prophecying, and the Spirite will not quench, because prophecying dooth kindle it.
The second Admonition Teaches how the First should be kept, Despise not prophesying, and the Spirit will not quench, Because prophesying doth kindle it.
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The thirde Admonition teacheth howe to make fruite of the second, Try the doctrines of them which prophecie,
The Third Admonition Teaches how to make fruit of the second, Try the doctrines of them which prophecy,
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& thou shalt not beleeue errour for trueth, but holde the best.
& thou shalt not believe error for truth, but hold the best.
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The fourth Admonition is the summe of all, and it commeth last, because it is longest in learning;
The fourth Admonition is the sum of all, and it comes last, Because it is longest in learning;
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that is, Abstaine from all apparance of euill.
that is, Abstain from all appearance of evil.
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This is the summe of al, for he which can abstaine not onely from euill, but from the apparance of euill, is so perfect a man,
This is the sum of all, for he which can abstain not only from evil, but from the appearance of evil, is so perfect a man,
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as can bee found in this sinfull life.
as can be found in this sinful life.
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Place all these together, and it is as if Paule should say, Quench not the Spirite by despising of Prophecying,
Place all these together, and it is as if Paul should say, Quench not the Spirit by despising of Prophesying,
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neither despise Prophecying, because all doe not Prophecie alike; but rather when you heare some preach one way, and some an other;neither despise Prophesying, Because all do not Prophecy alike; but rather when you hear Some preach one Way, and Some an other;
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when you see some follow him, and others followe him, doe you trye the doctrines by the Scripturs, as the men of Beroea did,
when you see Some follow him, and Others follow him, do you try the doctrines by the Scriptures, as the men of Beroea did,
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and choose that which is best, and soundest, and truest, hauing alwaies such an eye to the Trueth, that you abstaine from all apparance of errour;
and choose that which is best, and soundest, and Truest, having always such an eye to the Truth, that you abstain from all appearance of error;
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so iealous the Holy Ghost would haue vs of our faith, that wee set no Article vpon our Religion, but that which is an vndoubted truth;
so jealous the Holy Ghost would have us of our faith, that we Set no Article upon our Religion, but that which is an undoubted truth;
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as Moyses did nothing in the Tabernacle, but that which was shewed in the patterne set downe before him.
as Moses did nothing in the Tabernacle, but that which was showed in the pattern Set down before him.
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The occasion of these Lessons, seemes to come of this;
The occasion of these Lessons, seems to come of this;
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that there were some among the Thessalonians as there bee among vs, which did forsake all Religion,
that there were Some among the Thessalonians as there be among us, which did forsake all Religion,
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because the Preachers did not agree, or because the liues of Professors gaue some offence,
Because the Preachers did not agree, or Because the lives of Professors gave Some offence,
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therefore Paule sheweth that there is no cause, why they shoulde mislike the Word for the Preacher;
Therefore Paul shows that there is no cause, why they should mislike the Word for the Preacher;
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or why they shoulde despise Religion for the Professour, because the Word & the Religion is not theirs:
or why they should despise Religion for the Professor, Because the Word & the Religion is not theirs:
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for they can no more bee polluted by them than God.
for they can no more be polluted by them than God.
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Then he concludeth, that feeing it is necessarie, that there shall be alwaies errours and heresies, to trye vs;
Then he Concludeth, that feeing it is necessary, that there shall be always errors and heresies, to try us;
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we should also trye them, and thereby bee prouoked so much the more from errour or heresie, that we abstaine euen from the appearance thereof,
we should also try them, and thereby be provoked so much the more from error or heresy, that we abstain even from the appearance thereof,
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least wee fall into the sinne; this is the scope of these wordes.
lest we fallen into the sin; this is the scope of these words.
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Despise not Prophecying. This Admonition is (as it were) the keeper of the former:Despise not Prophesying. This Admonition is (as it were) the keeper of the former:
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for by prophecying the spirite is kindled, and without prophecying, the spirite is quenched;
for by prophesying the Spirit is kindled, and without prophesying, the Spirit is quenched;
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and therefore after Quench not the spirite, Paule sayth, Despise not Prophecying: shewing, that as our sin dooth quench the spirite, so Prophecying doth kindle it.
and Therefore After Quench not the Spirit, Paul say, Despise not Prophesying: showing, that as our since doth quench the Spirit, so Prophesying does kindle it.
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This you may see in the Disciples that went to Emaus: of whome it is sayde,
This you may see in the Disciples that went to Emaus: of whom it is said,
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when Christ preached vnto them out of the Lawe and Prophets, their Spirite was so kindled with his prophecying, that theier heartes waxed hot within them.
when christ preached unto them out of the Law and prophets, their Spirit was so kindled with his prophesying, that theier hearts waxed hight within them.
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This you may see againe in Saules Messengers, which were sent for Dauid, when they came among the Prophets,
This you may see again in Saul's Messengers, which were sent for David, when they Come among the prophets,
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and hearde them prophecie, their Spirite was so kindled, that they coulde not choose but prophecie also:
and heard them prophecy, their Spirit was so kindled, that they could not choose but prophecy also:
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in so much, that when Saule came after himselfe, and hearing the Prophets, as they did, the Spirite came vpon him likewise,
in so much, that when Saule Come After himself, and hearing the prophets, as they did, the Spirit Come upon him likewise,
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and hee prophecied too, where-vpon it was said:
and he prophesied too, whereupon it was said:
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Is Saul also among the Prophets? This is no maruell that the Spirite of man shoulde bee so kindled, Is Saul also among the prophets? This is no marvel that the Spirit of man should be so kindled,
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and reuiued, and refreshed with the word, for the word is called the foode of the soule:
and revived, and refreshed with the word, for the word is called the food of the soul:
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take away the worde from the soule, and it hath no foode to eate, as if you should take foode from the bodie, the bodie woulde pine: take away the word from the soul, and it hath no food to eat, as if you should take food from the body, the body would pine:
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And therefore Salomon saith, without visions the people perrish: that is, without out Prophecying the people famish.
And Therefore Solomon Says, without visions the people perish: that is, without out Prophesying the people famish.
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Therfore, he which loueth his soule, had not neede to despise Prophecying, for if hee despise Prophecying, then verily he famisheth his owne Soule,
Therefore, he which loves his soul, had not need to despise Prophesying, for if he despise Prophesying, then verily he famisheth his own Soul,
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and is guiltie of her death.
and is guilty of her death.
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The Apostle might haue said, Loue Prophecying, or honour Prophecying: But why dooth he forbid, to despise Prophecying? Why did Christ say, The poore receiue the Gospell, but to shewe that the rich did contemne it? Why dooth Paule say, I am not ashamed of the Gospell, but to shewe that manie are ashamed of it? Euen so he saith, despise not Prophecying ▪ shewing, that the greatest honour we giue to Prophets, is not to despise them:
The Apostle might have said, Love Prophesying, or honour Prophesying: But why doth he forbid, to despise Prophesying? Why did christ say, The poor receive the Gospel, but to show that the rich did contemn it? Why doth Paul say, I am not ashamed of the Gospel, but to show that many Are ashamed of it? Eve so he Says, despise not Prophesying ▪ showing, that the greatest honour we give to prophets, is not to despise them:
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and the greatest loue which we carrie to the Worde, is not to loath it. If wee doe not despise the Preachers, then we thinke that we honor them enough;
and the greatest love which we carry to the Word, is not to loath it. If we do not despise the Preachers, then we think that we honour them enough;
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and if we doe not loath the Worde, then we thinke that we loue it enough:
and if we do not loath the Word, then we think that we love it enough:
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therefore the Apostle saith, Despise not Prophecying, for honour Prophecying.
Therefore the Apostle Says, Despise not Prophesying, for honour Prophesying.
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Prophecying heere dooth signifie Preaching, as it dooth in Rom 1, 14. Will you knowe why Preaching is called Prophecying? To adde more honour and renowne to the Preachers of the Word; Prophesying Here doth signify Preaching, as it doth in Rom 1, 14. Will you know why Preaching is called Prophesying? To add more honour and renown to the Preachers of the Word;
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to make you receiue them like Prophets, and then Christ saith, you shall haue a Prophets rewarde:
to make you receive them like prophets, and then christ Says, you shall have a prophets reward:
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that is, not such a reward as you giue, but such a rewarde as God giueth.
that is, not such a reward as you give, but such a reward as God gives.
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Lastly, if you marke, Paule sayth not Despise not Prophets, but Prophecying; signifying, that from the contempt of the Prophets, at last wee come to despise Prophecying too,
Lastly, if you mark, Paul say not Despise not prophets, but Prophesying; signifying, that from the contempt of the prophets, At last we come to despise Prophesying too,
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lyke the Iewes, when they were offended with the Prophet, charged him to prophecie no more. Therfore as Christ warned his Disciples, to heare the Scribes and Pharisies, although they did not as they taught,
like the Iewes, when they were offended with the Prophet, charged him to prophecy no more. Therefore as christ warned his Disciples, to hear the Scribes and Pharisees, although they did not as they taught,
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so Paule warneth the Thessalonians, that if any Prophets among them, do not as they teach,
so Paul warneth the Thessalonians, that if any prophets among them, do not as they teach,
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and therefore seeme worthie to bee despised like the Scribes and Pharises: yet that they take heede, that they doe not despise Prophecying, for the Prophets.
and Therefore seem worthy to be despised like the Scribes and Pharisees: yet that they take heed, that they do not despise Prophesying, for the prophets.
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Because the Preachers are despised, before the worde bee despised; therefore we will speake first of their contempt.
Because the Preachers Are despised, before the word be despised; Therefore we will speak First of their contempt.
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Christ asked his Disciples what they thought of him? So I woulde aske you, what you thinke of Preachers? Is he a contemptible person, which bringeth the Embassage of God? which hath the name of an Angell, and all his wordes are Messengers of life? is he a contemptible person? Prophets are of such account with GOD, that it is sayde:
christ asked his Disciples what they Thought of him? So I would ask you, what you think of Preachers? Is he a contemptible person, which brings the Embassy of God? which hath the name of an Angel, and all his words Are Messengers of life? is he a contemptible person? prophets Are of such account with GOD, that it is said:
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God will doe nothing, before hee reueale it vnto his Prophets: so Prophets are as it were GODS Counsellers. God will do nothing, before he reveal it unto his prophets: so prophets Are as it were GOD'S Counsellers.
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Againe, Kinges, Priestes, and Prophets, were figures of Christ:
Again, Kings, Priests, and prophets, were figures of christ:
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all these three were annointed with Oyle, to shewe that they had greater graces than the rest,
all these three were anointed with Oil, to show that they had greater graces than the rest,
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but specially the Prophets are called men of God, to shewe that all which are of God, will make much of Prophets for Gods sake:
but specially the prophets Are called men of God, to show that all which Are of God, will make much of prophets for God's sake:
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therefore, women are forbidden to take vppon them to prophecie, least that noble calling shoulde become vile and despised, by such vnskilfull handlers of it.
Therefore, women Are forbidden to take upon them to prophecy, lest that noble calling should become vile and despised, by such unskilful handlers of it.
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Therefore when the Prophet Elisha, would send for Naaman the leaper, to come vnto him, these were his words:
Therefore when the Prophet Elisha, would send for Naaman the leaper, to come unto him, these were his words:
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Naaman shall knowe that there is a Prophet in Israell: Naaman shall know that there is a Prophet in Israel:
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as though all the glorie of Israell were chiefely in this, that they had Prophets and other had none.
as though all the glory of Israel were chiefly in this, that they had prophets and other had none.
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Therfore, when this Prophet was dead, Ioash the King came vnto his corse, and wept ouer his face, and cryed:
Therefore, when this Prophet was dead, Joash the King Come unto his corpse, and wept over his face, and cried:
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O my Father, my Father, the Charet of Israell and horsemen of the same: Oh my Father, my Father, the Chariot of Israel and horsemen of the same:
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shewing, that the Chariots and horses, and Souldiours doe not so safegard a Cittie, as the Prophets which teach it, and pray for it.
showing, that the Chariots and Horses, and Soldiers do not so safeguard a city, as the prophets which teach it, and pray for it.
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Howe ioyfull and glad was Lydea, when shee coulde drawe Paule and Silas to her house:
Howe joyful and glad was Lydea, when she could draw Paul and Silas to her house:
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If you thinke me to be faithfull come to my house: shewing, that neuer any guests were so welcome to her house before. If you think me to be faithful come to my house: showing, that never any guests were so welcome to her house before.
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Howe tender was the Shunamite ouer Elisha, that shee built an house to welcome him,
Howe tender was the Shunamite over Elisha, that she built an house to welcome him,
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and to keepe him with her, thinkes all the places in her house too bad for him, shee built him a newe roome, and made him stay.
and to keep him with her, thinks all the places in her house too bad for him, she built him a new room, and made him stay.
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Howe much did the Galathians make of Paule, that hee saith, They woulde pull out their owne eyes to doe him good;
How much did the Galatians make of Paul, that he Says, They would pull out their own eyes to do him good;
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So, once a Prophet was esteemed like a Prophet, and hath hee bidde you despise them nowe, which bad you to honour them before? No, Paule chargeth vs to receiue our teachers, as hee was receiued himselfe:
So, once a Prophet was esteemed like a Prophet, and hath he bid you despise them now, which bade you to honour them before? No, Paul charges us to receive our Teachers, as he was received himself:
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saying, Hee which laboureth in the Word is worthy of double honour:
saying, He which Laboureth in the Word is worthy of double honour:
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That is, the preachers (after a sort) are as well to be honoured as the Ruler. Aaron and Moyses were brethren. That is, the Preachers (After a sort) Are as well to be honoured as the Ruler. Aaron and Moses were brothers.
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If Aarons Vrim and Thumi woulde haue serued: Moyses rod and staffe should not haue needed.
If Aaron's Urim and Thumi would have served: Moses rod and staff should not have needed.
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But when the tongue could not perswade, then the rodde did compell.
But when the tongue could not persuade, then the rod did compel.
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As Paule sheweth the Thessalonians, howe the Preachers of the word should be honoured, so he teacheth the Phillippians how to honor their teachers, saying:
As Paul shows the Thessalonians, how the Preachers of the word should be honoured, so he Teaches the Philippians how to honour their Teachers, saying:
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Receiue him in the Lord with great gladnes, and make much of such: Receive him in the Lord with great gladness, and make much of such:
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that is, shew your selues so glad of him, that hee may be glad of you.
that is, show your selves so glad of him, that he may be glad of you.
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Haue you neede to be taught, why Paule woulde haue you make much of such? because they are like Lampes, which consume themselues to giue light to other:
Have you need to be taught, why Paul would have you make much of such? Because they Are like Lamps, which consume themselves to give Light to other:
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so they consume themselues to giue light to you; Because they are like a Henne, which clocketh her chickens together from the Kite:
so they consume themselves to give Light to you; Because they Are like a Hen, which clocketh her chickens together from the Kite:
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so, they clocke you together from the Serpent; Because they are like the Shout, which did beate downe the walles of Iericho:
so, they clock you together from the Serpent; Because they Are like the Shout, which did beat down the walls of Jericho:
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so they beate downe the walles of sinne;
so they beat down the walls of sin;
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Because they are like the fiery Piller which went before the Israelits to the lande of Promise, for they goe before you to the lande of promise; because they are like Moises, which stept betweene the plague and the people,
Because they Are like the fiery Pillar which went before the Israelites to the land of Promise, for they go before you to the land of promise; Because they Are like Moses, which stepped between the plague and the people,
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because they are like good Andrewe, that shewed his bretheren the Messias, so they call you to see the Messias,
Because they Are like good Andrew, that showed his brethren the Messias, so they call you to see the Messias,
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and therefore make much of such.
and Therefore make much of such.
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If wee shoulde make much of Prophets, how much should we make of prophecying? If we should loue our instructers,
If we should make much of prophets, how much should we make of prophesying? If we should love our instructers,
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howe much should we loue instruction?
how much should we love instruction?
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Simeon keeping in the Temple met with Christ, so, many hearing the Worde haue met with knowledge; haue met with comfort; haue mette with peace; haue met with saluation;
Simeon keeping in the Temple met with christ, so, many hearing the Word have met with knowledge; have met with Comfort; have met with peace; have met with salvation;
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but without the Word neuer any was conuerted to God:
but without the Word never any was converted to God:
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therefore, whensoeuer the word is preached, euery one may say to himselfe, as the Disciples saide to the blinde man;
Therefore, whensoever the word is preached, every one may say to himself, as the Disciples said to the blind man;
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Be of good comfort, he calleth thee: Be of good comfort the Lorde calleth thee; Be of good Comfort, he calls thee: Be of good Comfort the Lord calls thee;
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But when the word is not preached, thē euery man may say to himselfe, Beware the deuill calleth thee.
But when the word is not preached, them every man may say to himself, Beware the Devil calls thee.
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When the Prophets went from Ierusalem, then sworde, and famine, and pestilence, and all the plagues of God rayned vpon them,
When the prophets went from Ierusalem, then sword, and famine, and pestilence, and all the plagues of God rained upon them,
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euen as the fire came vppon Sodome, so soone as Lot was gone out. There be two trades in this lande, without which the Realme can not stand;
even as the fire Come upon Sodom, so soon as Lot was gone out. There be two trades in this land, without which the Realm can not stand;
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and one is the Queenes souldiours, and the other is the Lordes souldiours, and the Lordes souldiers are hardly vsed, like the Queenes souldiers;
and one is the Queens Soldiers, and the other is the lords Soldiers, and the lords Soldiers Are hardly used, like the Queens Soldiers;
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for from the Marchant to the Porter, no calling is so despised, so contemned, so deryded, that they may beg for their seruice:
for from the Merchant to the Porter, no calling is so despised, so contemned, so derided, that they may beg for their service:
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for their liuing is turned to an almes; one saith, Moyses is quis: that is, the Magistrate is some bodie:
for their living is turned to an alms; one Says, Moses is quis: that is, the Magistrate is Some body:
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but Aaron is quasi quis: that is, the Minister is no bodie, because no bodie is despised like him.
but Aaron is quasi quis: that is, the Minister is no body, Because no body is despised like him.
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Receiue a Prophet in the name of a Prophet, nay, receiue a Prophet in the name of an enemie, as Achab receiued Eliah, Art thou heere myne enemie? If Paule had liued in our dayes, he would not haue saide, Despise not the Prophets, but persecute not the Prophets: for hee shoulde haue seene, not onely despisers of the Prophets, but mockers of them; Receive a Prophet in the name of a Prophet, nay, receive a Prophet in the name of an enemy, as Ahab received Elijah, Art thou Here mine enemy? If Paul had lived in our days, he would not have said, Despise not the prophets, but persecute not the prophets: for he should have seen, not only despisers of the prophets, but mockers of them;
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not onely mockers, but slaunderers of them; not only slaunderers, but hunters, biters, and smiters of them.
not only mockers, but slanderers of them; not only slanderers, but Hunters, biters, and smiters of them.
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Charme the Charmer neuer so sweetly, let his song be neuer so pleasant, yet many Adders are readie to stoppe their eares, and to stoppe his mouth;Charm the Charmer never so sweetly, let his song be never so pleasant, yet many Adders Are ready to stop their ears, and to stop his Mouth;
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like a Birde which is smitten in her song, of the Archer whom she singeth vnto;
like a Bird which is smitten in her song, of the Archer whom she sings unto;
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euen as Saule let his speare flye at Dauid, while he played vppon his harpe to solace and comfort,
even as Saule let his spear fly At David, while he played upon his harp to solace and Comfort,
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and driue the euill spirite from him.
and driven the evil Spirit from him.
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Once they did builde houses for the Prophets like the Shunamite, but nowe they take their houses from them,
Once they did build houses for the prophets like the Shunamite, but now they take their houses from them,
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and thinke they doe God good seruice, when they make them, and their Wiues, and their Children, and their Seruants beggars.
and think they do God good service, when they make them, and their Wives, and their Children, and their Servants beggars.
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Once Paule saide to Timothie, Let no man despise thy youth: shewing, that Preachers shoulde not bee despised for their youth;
Once Paul said to Timothy, Let no man despise thy youth: showing, that Preachers should not be despised for their youth;
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but nowe they despise the younge Prophets and the olde too, with great contempt.
but now they despise the young prophets and the old too, with great contempt.
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Howe is the double honour turned to single honor? Nay, how is our honour turned to dishonour? If I bee a Master (saith God) where is my feare? so,
How is the double honour turned to single honour? Nay, how is our honour turned to dishonour? If I be a Master (Says God) where is my Fear? so,
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if we be Prophets, where is our reuerence? Dooth not the contempt of Prophets crye vnto God,
if we be prophets, where is our Reverence? Doth not the contempt of prophets cry unto God,
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as well as the blood of Abell.
as well as the blood of Abel.
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When the Messengers which were sent vnto the Vineyeard for fruites, were beaten of them which shoulde haue laden them;
When the Messengers which were sent unto the Vineyard for fruits, were beaten of them which should have laden them;
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then it is said, that the Lorde of the Vineyarde waxed worth, and saide, that hee woulde let the Vineyarde vnto others, which shoulde yeelde vnto him the fruites thereof.
then it is said, that the Lord of the Vineyard waxed worth, and said, that he would let the Vineyard unto Others, which should yield unto him the fruits thereof.
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The meaning of this Parable is this, that when the Preachers and Teachers which Christ sendeth to his Church for fruits, are abused and persecuted,
The meaning of this Parable is this, that when the Preachers and Teachers which christ sends to his Church for fruits, Are abused and persecuted,
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or contemned and scorned, by those whom they (by him appointed) doe call vnto the heauenly banquet;
or contemned and scorned, by those whom they (by him appointed) do call unto the heavenly banquet;
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then will hee remooue the glorie of their Light, and the sweete comfort of his Gospel to others, which will yeelde him the fruites thereof.
then will he remove the glory of their Light, and the sweet Comfort of his Gospel to Others, which will yield him the fruits thereof.
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Theerfore what may those feare which haue vsed Christs Ambassadours, as Ammon vsed Dauids Ambassadours. Ierusalem is left without one Prophet, because shee despised them.
Therefore what may those Fear which have used Christ ambassadors, as Ammon used David ambassadors. Ierusalem is left without one Prophet, Because she despised them.
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Sodom was burned because she dispised Lot: & the whole world was drowned because it despised Noah.
Sodom was burned Because she despised Lot: & the Whole world was drowned Because it despised Noah.
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And are not these examples written for our warning.
And Are not these Examples written for our warning.
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The time came when Saul sought for a Prophet, and GOD woulde not aunswere him by Prophets,
The time Come when Saul sought for a Prophet, and GOD would not answer him by prophets,
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because hee had despised his Prophets before:
Because he had despised his prophets before:
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so, the time commeth, when you shall aske, Wheere is the Seer? and they shall say, he is rapt away like Elias;
so, the time comes, when you shall ask, Wheere is the Seer? and they shall say, he is rapt away like Elias;
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a Prophet was amongst vs, but when hee was despised in Ierusalem, he was sent to Niniuie, Is not iudgement begun already? dooth not the Gospell stande at the doore,
a Prophet was among us, but when he was despised in Ierusalem, he was sent to Nineveh, Is not judgement begun already? doth not the Gospel stand At the door,
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as if shee were ready to take her leaue:
as if she were ready to take her leave:
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are wee not come from despising of Prophets, almost to the despising of prophecying too? Doe not many walle in the streetes,
Are we not come from despising of prophets, almost to the despising of prophesying too? Do not many wall in the streets,
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while wee preach in the Temple.
while we preach in the Temple.
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The beastes came to the Arke to saue themselues, and men will not come to the Church to saue themselues.
The beasts Come to the Ark to save themselves, and men will not come to the Church to save themselves.
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But we maye crye vnto them as the Children did vnto their fellowes in the Market:
But we may cry unto them as the Children did unto their Fellows in the Market:
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Wee haue pyped vnto you, and you woulde not daunce, Wee haue lamented vnto you, and you would not mourn. we have piped unto you, and you would not dance, we have lamented unto you, and you would not mourn.
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Some come to heare vs, but they come as Naaman came to Elisha, when the Prophet had tolde him what hee shoulde doe, hee mocked him for it,
some come to hear us, but they come as Naaman Come to Elisha, when the Prophet had told him what he should do, he mocked him for it,
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and thought that hee knewe a better way than that himselfe.
and Thought that he knew a better Way than that himself.
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So they come to heare vs, but they thinke they can teach vs. But they must remember that Paule sayth:
So they come to hear us, but they think they can teach us But they must Remember that Paul say:
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GOD hath chosen the foolish to confound the wise. GOD hath chosen the foolish to confound the wise.
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Therefore, if they thinke themselues wise, let them thinke vs those fooles whome God hath chosen to confounde them.
Therefore, if they think themselves wise, let them think us those Fools whom God hath chosen to confound them.
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For although at all other times we are as plaine and simple as Iacob, yet at this time we haue a promise,
For although At all other times we Are as plain and simple as Iacob, yet At this time we have a promise,
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and it is giuen vs for your sake, to speake sometime that which we conceiue not ourselues,
and it is given us for your sake, to speak sometime that which we conceive not ourselves,
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because the houre is come when GOD hath appointed to call some of you, as he hath done some of you before:
Because the hour is come when GOD hath appointed to call Some of you, as he hath done Some of you before:
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therefore as the Princely spirite came vppon Saule when hee should reigne, to teach him howe he should rule;
Therefore as the Princely Spirit Come upon Saule when he should Reign, to teach him how he should Rule;
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so the Propheticall spirite commeth vpon Teachers, when they should teach, to teach thē how they should speake:
so the Prophetical Spirit comes upon Teachers, when they should teach, to teach them how they should speak:
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therfore Christ was content to be baptised of Iohn, so be you contented to bee instructed of vs;
Therefore christ was content to be baptised of John, so be you contented to be instructed of us;
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that if wee bee more simple than you, the glorie of God may appeare more in conuerting you by vs. Hath not this despising of the preachers, made the Preachers almost despise preaching? The peoples neglecting of the Prophets, hath made the prophets neglect prophecying. The diuell stirres vp this carelesnes in mens hearts, to the intent our ingratitude may moue the Lord to take from vs (as from the Iewes) both our Prophets and our prophecying, & so leaue vs to a sencelesse securitie, that most commonly fore-runneth destruction.
that if we be more simple than you, the glory of God may appear more in converting you by us Hath not this despising of the Preachers, made the Preachers almost despise preaching? The peoples neglecting of the prophets, hath made the Prophets neglect prophesying. The Devil stirs up this carelessness in men's hearts, to the intent our ingratitude may move the Lord to take from us (as from the Iewes) both our prophets and our prophesying, & so leave us to a senseless security, that most commonly fore-runneth destruction.
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VVhat mooueth so manie that wold put their hands to the plough, and studie diuinitie, looke backe to lawe,
What moveth so many that would put their hands to the plough, and study divinity, look back to law,
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or Phisicke, or trades, or anie other thing, rather then they will enter into this contemptible calling,
or Physic, or trades, or any other thing, rather then they will enter into this contemptible calling,
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but onelie the consideration of our contempt and beggarie? And is not the Arke then readie to depart from Israell? Nowe if you will knowe, what makes Prophets and Prophecying despised, more fully, you may see first in Ieroboams priests, it is said that Jeroboam made Israell to sinne, that is, Jeroboam made Israell to contemne Religion,
but only the consideration of our contempt and beggary? And is not the Ark then ready to depart from Israel? Now if you will know, what makes prophets and Prophesying despised, more Fully, you may see First in Ieroboams Priests, it is said that Jeroboam made Israel to sin, that is, Jeroboam made Israel to contemn Religion,
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because hee made Priestes of the basest of the people:
Because he made Priests of the Basest of the people:
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therefore, they which make Priestes like Ieroboams Priestes, make the people contemne the Priests and Religion too. Therefore, they which make Priests like Ieroboams Priests, make the people contemn the Priests and Religion too.
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Why might none carrie the Arke of the couenant but the Leuits? was it not,
Why might none carry the Ark of the Covenant but the Leuits? was it not,
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least the Arke, which is a signe of God, should bee despised? therefore, none shoulde meddle with the Word, which is, the Lawe of God, but they which are fit, least they make it despised.
lest the Ark, which is a Signen of God, should be despised? Therefore, none should meddle with the Word, which is, the Law of God, but they which Are fit, lest they make it despised.
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The second thing which makes Prophets and Prophecying despised, is, the rudenes and negligence of them, which are able to doe well in theyr Ministrie, and yet doe contrarie.
The second thing which makes prophets and Prophesying despised, is, the rudeness and negligence of them, which Are able to do well in their Ministry, and yet do contrary.
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It is saide of Hophni and Phineas, that by theyr corrupt sacryficing, they made the people abhorre the sacrifices:
It is said of Hophni and Phinehas, that by their corrupt sacrificing, they made the people abhor the Sacrifices:
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so, many by their slubbering of the Word, (for want of studie & meditation) doe make men thinke that there is no more wisedome in the Worde of GOD,
so, many by their slubbering of the Word, (for want of study & meditation) do make men think that there is no more Wisdom in the Word of GOD,
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than they shewe out of it.
than they show out of it.
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There is a kinde of Preachers risen vp but of late, which shroud and couer, euerie rusticall,
There is a kind of Preachers risen up but of late, which shroud and cover, every rustical,
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and vnsauerie, and childish, and absurde Sermon, vnder the name of the simple kinde of teaching,
and unsavoury, and childish, and absurd Sermon, under the name of the simple kind of teaching,
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like thee Papists Priestes, which make Ignoraunce the Mother of Deuotion: but in deede to preach simply, is not to preach rudely, nor vnlearnedly, nor confusedly;
like thee Papists Priests, which make Ignorance the Mother of Devotion: but in deed to preach simply, is not to preach rudely, nor unlearnedly, nor confusedly;
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but to preach plainely, and perspicuously, that the simplyest that dooth hear, may vnderstand what is taught,
but to preach plainly, and perspicuously, that the simplyest that doth hear, may understand what is taught,
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as if hee did heare his name.
as if he did hear his name.
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But if you will knowe what makes many Preachers, preach so barely, and loosly, and simply? It is your owne simplicitie which makes them thinke, that if they go on,
But if you will know what makes many Preachers, preach so barely, and loosely, and simply? It is your own simplicity which makes them think, that if they go on,
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and say something, all is one, and no fault will be founde, because you are not to iudge in nor out:
and say something, all is one, and no fault will be found, Because you Are not to judge in nor out:
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and so, because wee giue no attendaunce to doctrine as Paule teacheth vs. Yea, it is almost come to passe, that in a whole Sermon, the hearer cannot picke out one note more, than he could gather himselfe:
and so, Because we give no attendance to Doctrine as Paul Teaches us Yea, it is almost come to pass, that in a Whole Sermon, the hearer cannot pick out one note more, than he could gather himself:
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In the 48. of Ieremie, there is a curse vpon them which doe the busines of the Lorde negligently:
In the 48. of Ieremie, there is a curse upon them which doe the business of the Lord negligently:
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truely I cannot tel whom the Prophet meaneth.
truly I cannot tell whom the Prophet means.
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These would not haue Prophets and prophecying despised, and yet they are meanes to make both despised themselues.
These would not have prophets and prophesying despised, and yet they Are means to make both despised themselves.
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The last thing which makes Prophets & prophecying despised, is the diuersitie of minds, while one holds one way,
The last thing which makes prophets & prophesying despised, is the diversity of minds, while one holds one Way,
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and an other an other way, some leaue all and will bee of no Religion, vntill both parties agree;
and an other an other Way, Some leave all and will be of no Religion, until both parties agree;
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as if a patient should pine himselfe & eat no meate at all, because one Phisitian saith, that this meate will hurt him,
as if a patient should pine himself & eat no meat At all, Because one physician Says, that this meat will hurt him,
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and an other sayth, that that meate wil hurt him: these are thē the three enemies which makes vs and our labours so vulgarly despised.
and an other say, that that meat will hurt him: these Are them the three enemies which makes us and our labours so vulgarly despised.
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Nowe what shall wee aunswere to our Despisers? Reioyce not against mee, O my enemie (sayth the Church) for I shall be praised:
Now what shall we answer to our Despisers? Rejoice not against me, Oh my enemy (say the Church) for I shall be praised:
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so, Despise not the Prophets, O ye Ismalites, for they shall be honoured.
so, Despise not the prophets, Oh you Ishmaelites, for they shall be honoured.
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Peter saith to Ananiah and Saphira; You haue not lyed vnto man, but vnto GOD: for you haue not despised man, but GOD.
Peter Says to Ananiah and Sapphira; You have not lied unto man, but unto GOD: for you have not despised man, but GOD.
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For our Sauiour Christ saith, Hee which despiseth you, despiseth mee: and hee which despiseth me, despiseth him that sent mee.
For our Saviour christ Says, He which despises you, despises me: and he which despises me, despises him that sent me.
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When sathan slew Iobs seruants, his malice was against Iob: so, when you despise GODS seruants, your presumption is against God;
When sathan slew Jobs Servants, his malice was against Job: so, when you despise GOD'S Servants, your presumption is against God;
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for that which you doe vnto them (saith Christ) you doe vnto mee. VVhy then,
for that which you do unto them (Says christ) you do unto me. Why then,
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if they despise Christ? they shall bee despised of Christ:
if they despise christ? they shall be despised of christ:
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for he tolde Saul, that hee spurned against the pricke ▪ that is, he spurned against that, which woulde spurne against him.
for he told Saul, that he spurned against the prick ▪ that is, he spurned against that, which would spurn against him.
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Therefore, if you giue vnto Christ when you giue vnto the poore; And if you honour Christ when you honour his Prophets:
Therefore, if you give unto christ when you give unto the poor; And if you honour christ when you honour his prophets:
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us you giue vnto the poore for Christes sake, so despise not the Prophets for Christes sake:
us you give unto the poor for Christ's sake, so despise not the prophets for Christ's sake:
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if for all this we must bee despised still, then this is our remedie, Paule sayth:
if for all this we must be despised still, then this is our remedy, Paul say:
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Whatsoeuer wee are to you, yet we are a sweet sauour to God, both in them which are saued, and in them which perrish. Whatsoever we Are to you, yet we Are a sweet savour to God, both in them which Are saved, and in them which perish.
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That is, though wee bring him word that you will come to the banquet, yet wee shall bee welcome without you, and so much of that.
That is, though we bring him word that you will come to the banquet, yet we shall be welcome without you, and so much of that.
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After Despise not Prophecying, followeth, T•rie all things: as if he should say; Despise not Prophecying, least you beleeue error for truth:
After Despise not Prophesying, follows, T•rie all things: as if he should say; Despise not Prophesying, lest you believe error for truth:
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for, as among Rulers there be bad rulers, so among Prophets, there be false Prophets, This made Christ warne his Disciples, to beware of the leauen of the Pharisies, that is, of their false doctrine.
for, as among Rulers there be bad Rulers, so among prophets, there be false prophets, This made christ warn his Disciples, to beware of the leaven of the Pharisees, that is, of their false Doctrine.
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This made Iohn say, Trie the Spirites; and therefore wee reade in the 17. of the Acts, howe the men of Beroea woulde not receiue Paules doctrine before they had tried it, and how did they trye it? It is sayde that they Searched the Scripture: that is, the way which Paul would teach you to trye other,
This made John say, Try the Spirits; and Therefore we read in the 17. of the Acts, how the men of Beroea would not receive Paul's Doctrine before they had tried it, and how did they try it? It is said that they Searched the Scripture: that is, the Way which Paul would teach you to try other,
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euen as he was tryed himselfe:
even as he was tried himself:
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wherby you may see, that if you vse to reade the Scriptures, you shall bee able to trie all doctrines, for the word of GOD is the touchstone of euery thing, like the Light which God made to illuminate all his creatures,
whereby you may see, that if you use to read the Scriptures, you shall be able to try all doctrines, for the word of GOD is the touchstone of every thing, like the Light which God made to illuminate all his creatures,
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so is the Scripture to decide all questions;
so is the Scripture to decide all questions;
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euery doubt must come to the worde, and all controuersies must be ended at this tribunall:
every doubt must come to the word, and all controversies must be ended At this tribunal:
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the Scripture must speake, which is right, and which is wrong: which is truth, and which is error:
the Scripture must speak, which is right, and which is wrong: which is truth, and which is error:
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and all tongues must keepe silence to heare it.
and all tongues must keep silence to hear it.
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So GOD hath appointed that the iudge of our controuersies, which he saith in the 12. of Iohn, shall iudge vs in the last day.
So GOD hath appointed that the judge of our controversies, which he Says in the 12. of John, shall judge us in the last day.
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Heere a man may aske, if it be so, that God would haue vs trye all our Religion by the Scripture,
Here a man may ask, if it be so, that God would have us try all our Religion by the Scripture,
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and not by Fathers, nor by Doctors, nor by Counsels, nor by Angell, nor by Pope:
and not by Father's, nor by Doctors, nor by Counsels, nor by Angel, nor by Pope:
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how then doe the Papists say, we must beleeue as the Church beleeueth, and neuer looke into the Scripture whether our teachers saye as God saith,
how then do the Papists say, we must believe as the Church Believeth, and never look into the Scripture whither our Teachers say as God Says,
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but take it vpon theyr credite, as a blinde man eateth his meate:
but take it upon their credit, as a blind man Eateth his meat:
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a man tryeth his horse which must beare him, and shall he not trye his faith which must saue him? Peter saith:
a man trieth his horse which must bear him, and shall he not try his faith which must save him? Peter Says:
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Let euerie one bee able to giue a reason of his faith. Is this a reason to saye, I beleeue so, because Rome beleeueth so;Let every one be able to give a reason of his faith. Is this a reason to say, I believe so, Because Rome Believeth so;
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or rather because the Worde of GOD dooth teach me so? It will not bee an auailable aunswere for them which dye in heresie, superstition,
or rather Because the Word of GOD doth teach me so? It will not be an available answer for them which die in heresy, Superstition,
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or blindnesse, to saye, the Priestes taught vs so:
or blindness, to say, the Priests taught us so:
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no more than it serued the first woman Eue to saye, the Serpent taught her so:
no more than it served the First woman Eue to say, the Serpent taught her so:
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for GOD saith, Bee not deceiued, neither by Serpent, nor by Prophet, nor by Angell:
for GOD Says, be not deceived, neither by Serpent, nor by Prophet, nor by Angel:
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Therefore I conclude with the Apostle Paule, Despise not Prophecying, least the Gospell bee taken away from you;
Therefore I conclude with the Apostle Paul, Despise not Prophesying, least the Gospel be taken away from you;
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and yet trie Prophecying, least you receiue errour for trueth, and mens dreames for doctrine.
and yet try Prophesying, lest you receive error for truth, and men's dreams for Doctrine.
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As wee are to trye doctrines, so Paule woulde haue vs to trie our thoughts, and speeches, and our actions: therefore hee sayth, Trye all thinges. Hee dooth not bid vs take a taste of all sinnes and vanities,
As we Are to try doctrines, so Paul would have us to try our thoughts, and Speeches, and our actions: Therefore he say, Try all things. He doth not bid us take a taste of all Sins and vanities,
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as Salomon did, to trye them, for they are tryed alreadie: but that we shoulde set the Worde of GOD alway before vs like a rule,
as Solomon did, to try them, for they Are tried already: but that we should Set the Word of GOD always before us like a Rule,
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and beleeue nothing but that alone which it teacheth, loue nothing but that which it prescribeth, hate nothing but that which it forbiddeth,
and believe nothing but that alone which it Teaches, love nothing but that which it prescribeth, hate nothing but that which it forbiddeth,
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and doe nothing but that which it commaundeth:
and do nothing but that which it commandeth:
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and then wee Trie all thinges by the Worde of GOD. As the Eunuch sayde, Howe shoulde I vnderstande without an Interpreter? so thou maist say,
and then we Try all things by the Word of GOD. As the Eunuch said, How should I understand without an Interpreter? so thou Mayest say,
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howe shall I trie without the Worde, which is, the touchstone of good and euill.
how shall I try without the Word, which is, the touchstone of good and evil.
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Nowe, when wee haue tryed by the Worde of God, which is trueth, and which is errour:
Now, when we have tried by the Word of God, which is truth, and which is error:
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which is light, and which is darknes: what shoulde we doe then? Keepe that which is best:
which is Light, and which is darkness: what should we do then? Keep that which is best:
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That is, stay at the trueth, stay at the light, as the wise men that followed the conduction of the bright shining starre from the East, stayed when they came to Christ.
That is, stay At the truth, stay At the Light, as the wise men that followed the conduction of the bright shining star from the East, stayed when they Come to christ.
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We must keepe and holde fast the trueth, euen as a man gripeth a thing strongly with both his hands:
We must keep and hold fast the truth, even as a man gripeth a thing strongly with both his hands:
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that is, defend it with thy tongue: maintaine it with thy purse: further it with thy labour, in daunger, and trouble, and losse, and displeasure: come life, come death;
that is, defend it with thy tongue: maintain it with thy purse: further it with thy labour, in danger, and trouble, and loss, and displeasure: come life, come death;
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think alwaies, as Christ did seale the trueth of his promise with his blood most precious,
think always, as christ did seal the truth of his promise with his blood most precious,
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so thou must seale the trueth of thy professiō with thy deerest blood; else is it apparant thou doost not keepe it but let it goe.
so thou must seal the truth of thy profession with thy dearest blood; Else is it apparent thou dost not keep it but let it go.
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Well therfore dooth Paul put trye before choose; for he which in choise of all things first tryeth, may after his tryall choose the best.
Well Therefore doth Paul put try before choose; for he which in choice of all things First trieth, may After his trial choose the best.
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But hee which chooseth before he trye, takes oftentimes the worst sooner than he dooth the best.
But he which chooses before he try, Takes oftentimes the worst sooner than he doth the best.
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And in this was exceedingly manifested the notable deceit of sathan by his instrumēts the popish Priests in the dayes of ignorance;
And in this was exceedingly manifested the notable deceit of sathan by his Instruments the popish Priests in the days of ignorance;
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who, because the people should take superstition before Religion, would neuer let them haue the touchstone of the Word to trye their doctrines,
who, Because the people should take Superstition before Religion, would never let them have the touchstone of the Word to try their doctrines,
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but kept them from the Scripture, and lockt it vp from their vnderstanding, in an vnknowne tongue, which they could not skill of,
but kept them from the Scripture, and locked it up from their understanding, in an unknown tongue, which they could not skill of,
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least they shoulde trye their teaching, as the men of Beroea tryed the wholsome doctrine of S. Paule:
lest they should try their teaching, as the men of Beroea tried the wholesome Doctrine of S. Paul:
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and by their sleights making all their Religion a craft, as men call their trades;
and by their sleights making all their Religion a craft, as men call their trades;
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for in no deceiuable trade (howe full of falshood soeuer) could more deceit be harboured than in theirs.
for in no deceivable trade (how full of falsehood soever) could more deceit be Harboured than in theirs.
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Therefore as Iosiah reioyced in his time, that the booke of GOD was sound againe: so we may reioyce in these dayes, that the booke of God is found againe;
Therefore as Josiah rejoiced in his time, that the book of GOD was found again: so we may rejoice in these days, that the book of God is found again;
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for when the people might not read it nor heare it, it was all one to them,
for when the people might not read it nor hear it, it was all one to them,
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as if they had (for so long time) vtterly lost it. After this precept of the Apostle, Trye all things and keepe the best: hee addeth:
as if they had (for so long time) utterly lost it. After this precept of the Apostle, Try all things and keep the best: he adds:
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Abstaine from all appearance of euill: Abstain from all appearance of evil:
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as if hee shoulde say, that is like to bee best, which is so farre deuided from euill, that it hath not so much as the appearance of euill: and that is like to bee trueth, which is so farre from errour, that it hath not the shewe of errour:
as if he should say, that is like to be best, which is so Far divided from evil, that it hath not so much as the appearance of evil: and that is like to be truth, which is so Far from error, that it hath not the show of error:
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whereby hee sheweth, that nothing should bee brought into the Church, or added in matters of faith and doctrine to our Religion,
whereby he shows, that nothing should be brought into the Church, or added in matters of faith and Doctrine to our Religion,
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but that which is agreeable and consonant to the vndoubted trueth, and vtterly without suspicion of errour.
but that which is agreeable and consonant to the undoubted truth, and utterly without suspicion of error.
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It is not inough to bee perswaded of our faith, but wee must be assured of it;
It is not enough to be persuaded of our faith, but we must be assured of it;
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for our Religion is not built vppon wauering and inconstant doubtes, but vppon most assured & certaine knowledge.
for our Religion is not built upon wavering and inconstant doubts, but upon most assured & certain knowledge.
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Heere we may maruaile why Paul biddeth vs, Abstaine from all appearance of euill, because it is apparant, that sinne,
Here we may marvel why Paul bids us, Abstain from all appearance of evil, Because it is apparent, that sin,
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and heresie, and superstition, are hypocrites:
and heresy, and Superstition, Are Hypocrites:
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and common experience approoueth, that sinne hath the appearance of vertue, & heresie hath the appearance of Trueth,
and Common experience approveth, that sin hath the appearance of virtue, & heresy hath the appearance of Truth,
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& Superstition hath the appearance of Religion: but let our wonder heerein be thus aunswered. By this, the Apostle dooth note, that there is no sinne, nor heresie, nor superstition,
& Superstition hath the appearance of Religion: but let our wonder herein be thus answered. By this, the Apostle doth note, that there is no sin, nor heresy, nor Superstition,
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but if the visour or vaile bee remooued, or rather taken away from it, which maketh it seeme vertue,
but if the visor or veil be removed, or rather taken away from it, which makes it seem virtue,
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or trueth, or Religion, it will appeare in the right nature to be a sinne,
or truth, or Religion, it will appear in the right nature to be a sin,
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and heresie, and superstition, though at the first sight, the maske or visour doe make it seeme none:
and heresy, and Superstition, though At the First sighed, the mask or visor do make it seem none:
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because it couers the euill, like a painted Sepulcher vpon rotten bones.
Because it covers the evil, like a painted Sepulcher upon rotten bones.
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Heereby we are taught, prudently to iudge of all thinges as they are, and not as in outward appearance they seeme to bee;
Hereby we Are taught, prudently to judge of all things as they Are, and not as in outward appearance they seem to be;
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and as wee drawe aside the curtaine, before we beholde the picture: so we must remooue (to auoyde our owne preiudice) all opinions and surmises,
and as we draw aside the curtain, before we behold the picture: so we must remove (to avoid our own prejudice) all opinions and surmises,
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and then behold the thing naked as it is, if wee determine to knowe it indeede:
and then behold the thing naked as it is, if we determine to know it indeed:
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for trueth needes no collours to make it glorious.
for truth needs no colours to make it glorious.
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Heere I might admonish them which seperate themselues from our Church, in such manner as S. Paule admonisheth all men, when he saith:
Here I might admonish them which separate themselves from our Church, in such manner as S. Paul Admonisheth all men, when he Says:
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Examine whether you be in the faith; so, examine whether you haue the shewe of errour.Examine whither you be in the faith; so, examine whither you have the show of error.
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Hath it not the shewe of errour, to broach a Religion which was neuer hearde of before these late yeeres?
Hath it not the show of error, to broach a Religion which was never heard of before these late Years?
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Hath it not the shewe of errour, to retaine an errour, which the Author himselfe hath voluntarily recanted;
Hath it not the show of error, to retain an error, which the Author himself hath voluntarily recanted;
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euen as yee would sucke vp with greedines the dogs vomite?
even as ye would suck up with greediness the Dogs vomit?
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Hath it not the shewe of errour, to affirme that those Preachers may in no wise be hearde, which (by their owne confessions) haue first conuerted and painfully brought them to the knowledge of God, and daylie conuerteth others.
Hath it not the show of error, to affirm that those Preachers may in no wise be heard, which (by their own confessions) have First converted and painfully brought them to the knowledge of God, and daily Converts Others.
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Hath it not the shewe of errour, to affirme, that the Lordes Prayer may not bee vsed as a lawfull Prayer:
Hath it not the show of error, to affirm, that the lords Prayer may not be used as a lawful Prayer:
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which for the excellencie of Christian peticion, and without any controuersie (for any thing that wee or they can read) was so vsed from the beginning?
which for the excellency of Christian petition, and without any controversy (for any thing that we or they can read) was so used from the beginning?
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Hath it not the shewe of errour, to say, that no man may vse any set praier, seing there be many Prayers,
Hath it not the show of error, to say, that no man may use any Set prayer, sing there be many Prayers,
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and Psalmes, and blessings, and thankesgiuings in the Scripture, which were vsed in that fourme.
and Psalms, and blessings, and thanksgivings in the Scripture, which were used in that Form.
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Hath it not the shewe of errour, to affirme, that wee haue no Church, and yet to graunt that our Martyrs which dyed in the bloody persecution of tyrannous poperie, were true members of the Catholike Church?
Hath it not the show of error, to affirm, that we have no Church, and yet to grant that our Martyrs which died in the bloody persecution of tyrannous popery, were true members of the Catholic Church?
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Hath it not the shewe of errour, to affirme, that two or three may excommunicate all the rest without a Ministerie, seeing the Pastor is the mouth of the Church?
Hath it not the show of error, to affirm, that two or three may excommunicate all the rest without a Ministry, seeing the Pastor is the Mouth of the Church?
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Hath it not the shewe of errour, to affirme, that the Church of Christ was neuer inuisible before this age,
Hath it not the show of error, to affirm, that the Church of christ was never invisible before this age,
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and that it is such a small flocke, as their number is: and that it hath set foote no where but in England?
and that it is such a small flock, as their number is: and that it hath Set foot no where but in England?
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Hath it not the shewe of errour, to holde that for sound and good Religion, which is altered euerie day;
Hath it not the show of error, to hold that for found and good Religion, which is altered every day;
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adding and detracting, as though a man should make a Religion of his owne inuentions, changing and altering so fast as newe conceits come into his idle braine?
adding and detracting, as though a man should make a Religion of his own Inventions, changing and altering so fast as new conceits come into his idle brain?
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Let them thinke that Paule saith vnto them: Be wise vnto sobrietie, and suspect that construction which your selues deuised:
Let them think that Paul Says unto them: Be wise unto sobriety, and suspect that construction which your selves devised:
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for Salomon saith, There is an errour vppon the right hande as well as vpon the left, that is, as I may call it: The zealous errour.
for Solomon Says, There is an error upon the right hand as well as upon the left, that is, as I may call it: The zealous error.
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And if this be not that errour of zeale, I knowe none at all in this lande.
And if this be not that error of zeal, I know none At all in this land.
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Yet shall not I say, that wee haue not the shewe of euill too? Naye, I would that we were but in the shewe thereof.
Yet shall not I say, that we have not the show of evil too? Nay, I would that we were but in the show thereof.
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I may not call euill good, no more than I may call good euill, and therefore let vs pull the Beame out of our owne eyes,
I may not call evil good, no more than I may call good evil, and Therefore let us pull the Beam out of our own eyes,
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as we woulde pull out the moate out of other mens. Let vs amend our sinnes, and then boldly reprooue others.
as we would pull out the moat out of other men's. Let us amend our Sins, and then boldly reprove Others.
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If Paule woulde haue vs abstaine from euerie appearance of euill, sure he would haue vs abstaine frome heresie and hypocrisie.
If Paul would have us abstain from every appearance of evil, sure he would have us abstain from heresy and hypocrisy.
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and not to surfet with the blessings of peace, and then saye: it was neuer merry world since this newe Religion came vp;
and not to surfeit with the blessings of peace, and then say: it was never merry world since this new Religion Come up;
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not to pretende conscience in not comming to Church, and haue no conscience in oppressing the poore,
not to pretend conscience in not coming to Church, and have no conscience in oppressing the poor,
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and vndooing the Fatherlesse and widdowes.
and undoing the Fatherless and widow's.
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Antechrist and all his shauelings, (thankes bee to GOD) are meetly well rooted out from amongst vs,
Antichrist and all his shavelings, (thanks be to GOD) Are meetly well rooted out from among us,
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yet his taile (I feare me) remaines behind in the hearts of a number, which liuing amongst vs like men of another Nation, are an ill sauour vnto vs,
yet his tail (I Fear me) remains behind in the hearts of a number, which living among us like men of Another nation, Are an ill savour unto us,
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as the remnant of the Cananites were vnto the Iewes. GOD charged his people of Israell, to roote out all the inhabitants of Canaan;
as the remnant of the Canaanites were unto the Iewes. GOD charged his people of Israel, to root out all the inhabitants of Canaan;
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yet they spared some, as Saul (disobaying the voice of the Prophet) spared Agag,
yet they spared Some, as Saul (disobeying the voice of the Prophet) spared Agag,
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but that remnant hindered their peace, and neuer suffered them to be in quiet; for they were goades in their sides, & prickes in their eyes:
but that remnant hindered their peace, and never suffered them to be in quiet; for they were goads in their sides, & pricks in their eyes:
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it is with vs likewise to bee feared, that the remnant of Canaan, which nowe contemne Prophets, will be a meane to pull downe Prophecying. But let vs apply this doctrine of the Apostle to the kindling of the Spirite in all feruencie of zeale, and mildenesse of loue:
it is with us likewise to be feared, that the remnant of Canaan, which now contemn prophets, will be a mean to pull down Prophesying. But let us apply this Doctrine of the Apostle to the kindling of the Spirit in all fervency of zeal, and mildness of love:
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not deferring to imbrace grace when it is offered, least by delay the Spirite bee quenched:
not deferring to embrace grace when it is offered, lest by Delay the Spirit be quenched:
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and let vs reuerence Prophets and Prophecying; for despisers, and mockers, may (in their scoffings) mocke at Elisha, but the rewarde of their enuye, is a deuouring ende.
and let us Reverence prophets and Prophesying; for despisers, and mockers, may (in their scoffings) mock At Elisha, but the reward of their envy, is a devouring end.
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Neither let vs forsake the Word, for any inuention of man, but trie all things by the touchstone of the Scriptures, indeuoring to auoide all occasion of offence,
Neither let us forsake the Word, for any invention of man, but try all things by the touchstone of the Scriptures, endeavouring to avoid all occasion of offence,
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and to hold of that foundation which is best and soundest, and not to be mooued:
and to hold of that Foundation which is best and soundest, and not to be moved:
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Beseeching him that hath taken the euill of Antechristian errour and superstition away, to take away also the apparance of the same. FINIS.
Beseeching him that hath taken the evil of Antichristian error and Superstition away, to take away also the appearance of the same. FINIS.
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