A Godly, zealous and learned Sermon, upon the 18.19.20.21. verses of the 10. Chap. to the Romans. Wherein is set forth unto us the great mercy of God in the calling of the Gentiles, and his just judgement in the rejecting of the unbelieving jews, & us also, if we with like obstinacy contemn his proffered mercies. By Francis Tailor Preacher of God's word. ❧ Imprinted at London by T.D. for Thomas Woodcock. 1583. Rom. 10. ver. 18. But I demand, have they not heard? No doubt their sound went out through all the earth, and their words into the ends of the world. 19 But I demand, did not Israel know God? First, Moses saith, I will provoke you to envy by a nation that is not my nation, and by a foolish nation will I anger you. 20 And Esaias is bold and saith, I was found of them that sought me not, & have been made manifest to them that asked not after me. 21 And unto Israel he saith, all the day long, have I stretched forth my hand unto a disobedient and gainsaying people. FRom the beginning of this Epistle, but chief from the beginning of the 9 Chapter, where the Apostle began to handle Gods eternal predestination, which is the first cause of our salvation, we have heard, how many ways Paul's adversaries (but chief the Iewes) have set themselves against him: but above the rest the jews are grieved with that which Paul had written of the reieccing of the jews and calling of the Gentiles, and to show that his doctrine herein can not stand, they examine his last argument, and thereout they gather (as they think) sufficient matter for themselves, to prove that they are not cast off from GOD, nor the Gentiles chosen to be God's Church. The last argument or reason which the Apostle hath used, is from the beginning of the 13. verse, it doth stand upon certain degrees, and may be laid forth thus: To serve God rightly is a testimony of true faith, to believe truly is a deelaration of an effectual calling, to be called effectually doth well prove a certain election: but the Gentiles do serve GOD aright and therefore they believe, they believe, and therefore are called, they are called, and therefore elected unto salvation. Now upon this argument of Paul, the jews do think to prove their own election more certain than the election of the Gentiles, & one thing they lay for themselves, whereupon all these degrees see down by Paul in part, do stand, and which above the rest doth seam to be very manifest on their side, and that is this that they have had the word: as if they should say unto Paul: Thou wilt prove the election of the Gentiles by that they have faith, the service of God, & calling to the knowledge and grace of GOD, and thou dost tell us that all those do come by bearing the word preached: and why then dost thou say that the jews are rejected? Have they not heard? Yes Sir the jews had the law and the use thereof above fifteen hundred years before it was published to the Gentiles: the jews had Prophets to expound the law unto them, and to plant in their hearts faith in that Saviour which was to come, the Gentiles had no prophets unless at a time some one were sent unto them extraordinarily. The jews had the saviour of the world born not only among them, but of their own flesh, he did preach among them much more than among the Gentiles: yea, & the disciples themselves did first preach unto the jews, & were much more careful to make Christ known unto them, than they were to make him known unto the Gentiles. For Christ himself being a minister of the circumcision, Rom. 15.8. did at the first forbidden his disciples to go unto the Gentiles, Mat. 10.5. & commanded them to go to the lost sheep of the house of Israel, which were the jews, which commandment they did well observe and keep? Act. 13.46. as may appear as well by that that Paul and Barnabas do confess they were first sent unto the jews, and for that cause had first preached unto them, as also by that all the Apostles at jerusalem were grievously offended with Peter for that he went and preached the word to Cornelius and his family which were Gentiles: Act. 11.2. thinking indeed that Peter had done a thing unlawful, and which might not possibly stand with Gods will and liking. To bring now that which the jews do object against Paul into few words, thus they say in effect: Where God doth send his word to be preached, there God hath a Church and people whom he will call to the knowledge of his will, to faith in him, and to his true service and obedience: but God hath sent his word to be preached to the jews, more than to the Gentiles, as is proved, and therefore God hath his among the jews, rather than among the Gentiles: yea and will be known, believed on, served, & obeyed of the jews rather than of the Gentiles. And this argument the jews think that Paul can by no means avoid, but either he must deny his own words going before, to be true, or else he must needs say the jews have not heard, and because they suppose he will not deny his own words, therefore this is the only question they ask, as the Apostle himself in their person doth set it down? Have they not heard? Thus than we see the occasion of this objection of the jews against Paul, & where upon it is grounded: now let us see Paul's answer. No doubt their sosid went through all the earth, and their words into the ends of the world. These words are truly eited out of the Prophet David. Psal. 19 ver. 3. The words are two ways to be considered. First, in what sense the Prophet David did speak them, and secondly to what end the Apostle Paul doth cite them. 1 For the Prophet David, he going about to move the people to a deep consideration of God's benefits, that thereby they might the better promote gods glory, doth set before them the workmanship of that heavens and the world, and doth cell them that the line, square, or proportion thereof doth set forth unto them the worthiness of the Creator, & for as much as this proportion & frame is seen of all men, therefore it ought to stir up all men to a greater setting forward of God's glory: this frame & proportion the Grecians call a sound, because the excellency of so great a work doth preach, and as it were, speak in the ears of all men, the knowledge of God to the better setting forth of God's praise and glory: So than the words of David tell us thus much: that GOD hath set forth the certain government, preservation, and order of all the world to all men, jews and Gentiles & whatsoever, to the end that in these things God may be known and glorified according to his will: as for example. The erection of these things doth teach us that GOD is omnipotent, and therefore must be obeyed. The disposition, order, and government of these things do tell us that God is wisest, and therefore we must be content to be ruled by his laws and statutes. The wonderful preserving and defending of them doth let us see that he is merciful, and therefore we must trust in him. The many and strange punishments which God doth send among men, whether it be upon their own bodies and minds, upon their goods and chattels, or otherwise howsoever, doth preach unto us the justice of God, and tell us that he must be feared. And generally, the invistble things of him, that is, Rom. 1.20. his eternal power and godhead are seen by the creation of the world, being considered in his works. And this it is that GOD will ceache us when telling us how we shall put difference between the true God and false gods he ●aith: Lift up your eyes on high, Esay 40.26. & behold who hath made these things, and bringeth forth their armies by number & calleth them all by their names: as if he should say, if you will discern betwixt the true God & your counterfeit gods, & if you will learn to know the true God indeed, look upon his works, the heavens, the earth, and all the world, see in them his power, wisdom, mercy and justice, and learn by th●se to perform unto him that service and obedience which is due. But it may be said, what if the Gentiles will not? Or what if any other will not learn to confess and fear the true God by these things, what is the danger? Verily the danger is this, It doth make their condemnation without excuse, so that now if they would say, we could not serve the true God, because we did not know him, their own conscience shall tell them that the invisible things of god are manifested in his works, for their sound went out into all the earth etc. I say not that this knowledge of God by his creatures is sufficient unto salvation, for to salvation there is required such a knowledge as doth bring faith in Christ, & teach us obedience to his will, and this knowledge is only by his word: but this I say, that we have by God's creatures so much knowledge of God as is sufficient to condemn us by very justice if it be abused, so that if the wicked would presume & seek to reverse God's judgements as unjust, Psal. 51.4. yet even by this should God be found just in his sayings, and pure in his judgements. And lest I should barely affirm this as mine own opinion without proof: the Apostle Paul doth teach us the same use and end of this doctrine: for when he saith that his power and godhead are known by the exeation of the world, he addeth that it is to this intent that they should be without exeuse. Rom. 1.20. And to this doth agree that which is written in the book of wisdom: Sap. 13.8, 9 They are not to be excused, for if they can discern the world, why do they not rather find out the Lord thereof? I might bring this from the heathen and such as have no knowledge of GOD but by his creatures to ourselves which have the use of his word, and it would very well meet with the opinion of the wicked, which think to plead ignorance against God's judgements, for when they have no taste of gods mercies, no feeling of Christ, none assurance of their salvation by faith: them they seek to go to heaven by by-ways, and they will be saved (forsooch) by prayers to Saints, by pardons from men, by treneales, and such like things as insideliry hath devised for inan vainly to flatter himself in: and when these things are found to be devices of men, than they must be justified by their good works, & when all other shifees fail, yet at worst they will not be punished, for they say ignorance shall excuse them, but see how herein they are deceived. For if ignorance cannot excuse those which have none other knowledge of God then by his creatures, but that their condemnation shall be without excuse, much less may it be an excuse to those which have not only that sight of his creatures, but also the use of his word. And that sins committed of ignorance, are not therefore excusable, because they are done ignorantly, it may thus appear. levit. 5.17. Num. 15.22. There were in the law sacrifices appointed to be offered for those sins which were committed of ignorance. Habacuck doth pray for such sins. Haba. ●. 1. And Christ himself doth tell us, that as well those which are blind in the knowledge of his word, Mat. 15.14. as those which see shall fall into the ditch of destruction, (if they continue in sin.) When Paul had preached at Corinth a year and a half, and had written unto them one Epistle, he sent them word in the next epistle, that they should not think it a sufficient excuse, that they could say we are ignorant, but he doth tell them that if now they be ignorant, it is a manifest proof that Satan doth rule in them, 2. Cor. 4.2. but for as much (saith he) as we now handle the word of God truly, and for proof thereof we appeal to every man's conscience in the sight of God, therefore, if our Gospel be now hid, it is hid in them that are lost, in whom the God of this world hath blinded the minds of the Infidels that the light of the glorious gospel of Christ which is the image of God should not shine unto them. Let us not then think to plead ignorance, it will not serve: if the Corinthians were so far from being excused by ignorance, that it was a testimony that they were under the government of Satan when that Gospel had been published among them but a small time, much more shall it testify the same unto us which have had the Gospel preached amongst us a great deal longer time: well then take these words as the Prophet David did speak and mean them, and they teach us thus much: That the beholding of God's creatures doth preach unto us the power, wisdom, mercy, & justice of him that made them, & therefore now if we do not acknowledge him to be God & worship & obey him as God, we are without excuse: but much more inexcusable we are if we do not the same when we have the word preached, yea, & the more the word is preached among us, the greater & more just is our condemnation, if we do not believe & follow the same word. And thus much of these words us they are to he understood in the Psalm. 2 The second thing which I said was to be considered in these words is, to what end the Apostle doth cite them. And when I make difference betwixt the meaning of David & Paul in these words, I mean not that there is any contradiction or contrary meaning in them: but only that Paul taking the words of David, doth cite them as it were to a larger sense than David did speak them, as very well he might. And the difference is but this, that David doth say that the creatures of God, have preached God unto all men, and Paul doth affirm in the same words, that God hath been manifested by his word to the jews, and to very many other countries beside: as if he should say, even as David in his time did affirm, that God had been then preached to all people by his creatures: So I say of this time (saith Paul) that God hath been published and taught in all places by the preaching of the Gospel. And therefore where ye ask me this question: Have they not heard? I easily grant that they have heard, for no doubt their sound went out through all the earth, etc. This then is the end whereunto Paul doth cite this testimony of David, to show that the jews have hard the word: and he doth prove it thus, the gospel hath been preached to all nations, ergo to the jews: or thus, The Gospel hath been preached unto the gentiles, I cannot deny it, but much more must I needs confess, it hath been preached to the jews. This then is Paul's answer if we take it largely as he doth speak it: The gospel hath now had such good success, that it hath been preached in all Countries: and the sound of the Apostles hath been heard almost every where. In the general words of this answer we have first to note, the great increase of the gospel in the time of the Apostles, when although it was not received by 〈◊〉 like authority of the Roman Empire, yet although it was almost every where (not only spoken against, but also persecuted) yet Paul doth confess of himself. Rom. 15.19. that he hath preached the gospel plentifully from jerusalem to Illyricum, and the story of the Acts of the Apostles doth deelare that in that time the gospelis was preached as far as from Italy to the Medes and Persians one way, and as far as from Egypt to Pontus, an other way. And this was nothing else, but that which Christ himself had told them before, when speaking of the signs that should go before the destruction of jerusalem, he saith: Mat. 24.14. And this gospel of the kingdom shall be preached in the whole world for a testimony to all nations, and then shall the end come. There be some which gather upon this place, that the world shall not have an end until the Gospel be preached in all Countries: But they deceive themselves in putting no difference betwixt those things which are spoken of the end of the world, & those which are spoken of the overthrow of the City and temple of jerusalem: as for this place it is evident, it is meant not of the end of the world, but of theend and destruction of the City, and chief, of the Temple. For of those the question was chief motied, as may appear. Mat. 24. ver. 3. Mat. ●4. ●. therefore when it is said that the gospel shall be preached in all the world, and then the end shall come. It is as much as if he should have said, it shall be preached not only to the jews, but also to the Gentiles, yea, & to a great part of the Gentiles, and then shall come the end and destruction of this Temple. And this it is which Paul doth tell the Collossians: 1.6 That the Gospel is come unto them, even as it is unto all the world. And unto Timothy, God is manifested in the flesh, 1. Tim. 3.16. justified 〈◊〉 the spirit, seen of angels, preached unto the Gentiles, believed on in the world. All these things were done in the Apostles time, and so it is both fulfilled which Christ did foretell, that the Gospel should be preached both to the jews and gentiles, and to a great part of the world, before the destruction of jerusalem: and also found true which the Apostle Paul here doth tell us, that in his time the sound of the Gospel by the preaching of the Apostles, was gone out through the most part of the world. Behold here one of the greatest miracles that God hath wrought: namely, that (in the space of twenty two years or there about) the Gospel should be so far published, that Paul might truly say, the sound thereof went through out all the earth, etc. And that by men of no great account in their own country, but fisher men, or of some handy craft: such as were generally (& as it were) naturally hated in all other countries, because they were jews: And for the better manifesting of this miracle, let it be added, they did preach nothing but Christ crucified, which before was not heard of, and (as the Apostle himself doth testify) was an offence to the jews and mere madness to the gentiles. Let us here learn for our instruction and comfort: that the planting or continuing of the Gospel in any country is not in the authority of man, but in the will of God: and though we see the Pope, the Turk, the Devil, and all his friends bent against the Gospel, and laying their heads together to stop the course thereof in all places, yet let us not think that it is in the power of these to do it. It is the only work of God to prosper or to stay it: and therefore in this case let us not fear man whose breath is in his nostrils; and in whom there is no strength (in comparison of God.) But let us pray unto God for the continuance of his word, and now that we have it, let us receive it thankfully, hear it diligently, and obey it dutifully. Always knowing this, that the continuing of the gospel is the work of God, and not of man: the staying and taking away of the same, is the work of GOD, and not of man, and God will continue it until he be compelled to the contrary by our unthankfulness, and then he must and will take it away. And if the Pope and his holy conspiracy will vow the banishing of the Gospel out of all Realms and Countries, where it is now preached, and the planting of Idolatry in the same Countries, this universal publishing of the Gospel in Paul's time, will tell them that in rolling of this stone they labour in vain: For though they make account that they be Princes, and great Peers of the world, yet in as much as they consult against the Lord and his anointed: Psal. 2.4. He that dwelleth in heaven will laugh them to scorn, yet the Lord himself will have them in derision: yea, and in despite of them the gospel must storysh where, and as long as God shall think good. The doctrine of god's word is compared to a storm or to rain, Deut. 32.2. Esay. 55.10. Heb. 6.7. not only because it doth water and make fruitful the hearts of men, as rain doth the earth, but also because as it is not in man to forbid a shower to fall where GOD hath appointed it. no more is it in man to stop the course of the gospel, where God hath appointed that it shall be preached: It may go for an old wives Fable, and (as it is) for an unwritten untruth, that they tell us: that Thomas Becket stood so far in our ladies favour, that if he had lived but a little longer, he had obtained that it never should rain in the high ways in England. Thomas could not do it, it is a lie, no if all the world would take this matter in hand to stop rain that it should not fall in any place, they can not do it: and even as unpossible it is that by the authority or policy of man, the course of God's word shall be stopped, but that it shall go forth and prosper in that where to it is sent: to the great comfort of us and all others, where the gospel now is preached, and to the manifest bewraying of their great folly, and wickedness, which set themselves against God in this point. But from the general words, let us come a little nearer to the very purpose of Paul. His adversaries ask of him, Why dost thou say, that the jews are rejected? Where have they not heard the word preached? Yes in deed (saith Paul) they have heard, it cannot be denied, for the sound went forth through all the earth etc. The Gentiles have heard much more, the jews amongst whom the word began first, and was continued until the jews lived in such contempt of the word that the Disciples were in a manner compelled to go to the Gentiles, as they themselves confess. Act. 13.46. The Apostle than doth confess, that the jews have heard the word, but yet it must stand that they are rejected? And so his very purpose is to give them secretly to understand, that the cause why the jews were rejected, was, not because they had not the use of the word, but because they contemned the same word which they had, as if he should have said: the jews in deed had the word, it was preached among them, but yet God hath in justice cut them off, because they despised the word. And here the Apostle will have us to learn not only what was the cause of the cutting off of the jews, but also he will lay before us a great cause of god's anger, and of many plagues which in all ages fall upon men, and that is the contempt of his word. There is nothing doth more argue a child to be disobedient and careless to do his Father's will, then when he hath no mind to know what his Father's will is, nor to hear his admonitions: And there is nothing doth more evidently prove a rebellious and disobedient mind in mast, then when he hath no care to hear Gods will revealed in his word, nor to know what it is. There is nothing that God hath more care of, then that his word shall not be despised, neither any sin which god hath more severely punished at all times, than the contempt of his word, as the stories of all ages will tell us: This needeth no great proof, this present example, which the Apostle here hath in hand will make it plain enough. The jews had the law given unto them, they had Prophets sent to preach and expound the law, they had Christ and his Apostles to preach and work miracles, to call them to salvation in the Messiah which was come, they despised the Law, they persecuted and killed the preachers of their salvation. And therefore the Apostle here saith: (notwithstanding that they had the word) yet god hath cast them off, because they were contemners of the word, and would not willingly obey it, no not so much as hear it. But that this may be profitable to us, let us bring it from the jews to ourselves, and let us not deceive ourselves by promising ourselves, that the hearing of his word is either a matter that God doth make small account of, or else, that in that slack hearing which we use, we do sufficiently answer God's expectation herein. For in few words it is thus with us and no better: there is nothing that God doth more esteem than his word, there is nothing, which we more contemn. Say to a man, sir ye ought not to live in this or that sin, it is wicked, it is contrary to God's word, your usury, your travailing on the Sabbath day, your blaspheming of gods name, and such like, they are forbidden by the scripture, his common answer is: can you she we us any statute against these things? is there any law in force, which doth forbid them? if there be a statute that may be some stay, if not, Exod. 5.2. though all his life be directly against god's law, he careth not. And is not this to say with Pharaoh? What is the Lord that I should hear his voice, and set Israel go. I know not the Lord, I will not let Israel go. Again, tell another of his negligence in hearing the word, it is an ordinary answer, if we had preaching but according to the Queen's Injunctions, one Sermon in a month, or in a quarter of a year, than we should be the more diligent to hear, but now it is two days in a week, that maketh us weary. Is not this to say with Israel: Our stumack doth loath this light meat? Num. 11. But Pharaoh had his reward for contemning of the word, and so had Israel, and no doubt so shall we, if we continue in the same contempt, wherein we have begun, and of long time have gone forward. Let us learn in what state we stand, by the example of the jews, of whom Paul here speaketh: compare our time and manners with theirs, and so it shall best appear: They were God's vinyeard, so be we, they were digged, pruned and dressed by the preaching of the word, and good government, so be we. they were despisers and negligent hearers of the word, so be we: For this cause they had this judgement: Math. 21.43. The kingdom of God shall be taken away from you, and given to a nation, which shall bring forth the fruits thereof: and I pray GOD the like fall not upon us. Act. 13.46 And when Paul and Barnabas had preached to the jews, and they had no care to hear, at length they take their leave thus: It was necessary that the word of God should first be spoken unto you: but seeing you put it from you, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. Thus it was with the jews, this was their contempt of the word, thus God did threaten them, and thus it came to pass. Let us learn by their example to avoid the like contempt of his word, lest the like punishment fall upon us. God is the same God now that he was then, justice is the same thing now that it was then, the contempt or neglect of God's word is now the same sin that it was then. And therefore if we continue in the contempt of God and his word, as they did, no doubt we shall have the like punishment as they had: that is, to have the word taken from us, and given to a nation, which will bring forth the fruit thereof: for mine own part, I pray God I may not see it, but God knoweth, I look for it: And I doubt not but (when this time shall come, which God defend) a number of those which now loath the word will then lack it: we feed now at the full heap (God be thanked for it) we have his word at will, yeaeven till we be weary of it, especially in towns hereabout, we have time given us to assemble ourselves in prayer to God, and to receive the Sacrament of the Lords supper, a great deal more than we will bestow that way: these are the days of joy and happiness, if we well use them. But alas how miserable shall our frate be, if that come to pass, which Christ doth threaten to the contemners of his word. Luke 17.22 The days will come, when ye shall desire to see one day of the Son of man, and shall not see it: Then one Sermon would be pleasant, but you shall not hear it: Then one day to assemble in prayer unto GOD, and other good exercises of Christianity shall be wished for, Amos. 8.11. but hardly found: yea, then saith God, I will send a famine in the Land, not a famine of Bread, nor a thirst of Water, but a famine of hearing the word of the Lord, and they shall wander from Sea to Sea, and from the North to the east, shall they run to and fro to seek the word of the Lord, and shall not find it. A wise man (saith Solomon) doth see the plague coming, and doth avoid it. Pro. 22.3. We see the grievousness of this sin of the contempt of God's word, we know the justice of God in punishing the same sin. And we can imagine before it come to pass how miserable the days will be, if it please GOD to punish us with the loss of his word: Then if we be wise, let us take heed, that by our wickedness we draw not this plague unto us. Let us turn unto GOD now while he may be found, let us kiss his Son before he be angry, let us receive his word thankfully now it is offered, let us hear it dutifully, and follow it obediently, yea, and let us not forget to call upon God diligently and earnestly, that it would please him to continue & increase his word among us, and to thrust forth such labourers into his harnessed, as may not seek their own wealth and pleasure, but God's glory, and the salvation of his people. Always having in mind how miserable our days will be, if it please GOD to punish us with the loss of his word, which no doubt is God's just judgement for the contempt of the same. But me thinks I am past doubt, that when Christ, the Prophets and Apostles do teach, that the taking away of the word is a just punishment for the contempt thereof, the worst part of the jews, whom chief it should touch do like it well enough: Yea and with us a number of Papists and Atheists are not grieved when they hear of the loss of the word: no they say this is that which they look for: for they make account, that then they shall live at pleasure and sin without controlment: But know they whatsoever they be, that God hath other punishments in store for such as contemn his word, and take it not for a punishment to be deprived of the the same word, as that which Elihu doth tell us: If they will not hear, job. 36.12. they shall pass that sword, & die without knowledge: As if he should say unto us, you are contemners of the word, and you care not for the loss thereof: no you account it gain rather than loss, well. God hath yet an other punishment in store, the Pope hath a sword, Spain hath a sword, France hath a sword, the wicked every where have a sword ready prepared for your blood, to that you shall go, and upon that you shall die without the knowledge of God. Yea, but you will say we be catholics, and if this come to pass, we will take their part: But I say, think not to escape the better for that: For there is no people so simple, but they can tell, that those which are not true to their own native Country, nor obedient to their own natural Prince, they will never be true nor obedient unto strangers: And this it is that experience hath taught in all ages: Whensoever any country was by the inhabitants thereof delivered by treason or treachery, into the hands of the enemy, for the most part, those which were the deliverers were first put to the sword: And I am fully persuaded, that, if that day should come, which a number of our Papists do look for, that they themselves should first taste of the sword: It doth stand with God's justice, that as they have most despised the word, so they should first feel the sword: It stands with policy not to trust the untrusty: And let them think of this, as God shall put in their minds: for mine own part, if I were a Papist, and an enemy to God and his word, as they be, and did bear a traitorous mind toward my prince and country, as they do, I should surely look for this reward. Elithu here would tell me, policy would persuade, and the consideration of God's justice would bind me to confess, I am one of those which despise the word of God, I must therefore be one of them which must taste of that whip which God doth keep in store to punish this sin. But let it be that we have a way to escape this rod, yet let us imagine, if we will that God's word in this point is not true, and that God either can not, or else will not punish us this way: yet let us know that God is just, and as he did severely punish this sin in the jews, so he will also surely be revenged of the same sin in us: for either God will send strong delusions, that we should believe lies to our confusion, 2. Thes. 2.11. which would not receive the truth to our salvation, as Paul doth threaten the Thessalonians: or else he will give us the spirit of slumber, eyes that we shall not see, & ears, that we should not hear, that is, god will take from us his spirit and grace, and then we shall neither believe his word. nor have any desire to be obedient to his will, no not if we would desire: But howsoever it is, or howsoever it please God to punish this sin: most assuredly it shall stand, which the holy Ghost hath spoken by the mouth of Solomon: He that despiseth the word shall perish for it: Pro. 13.13, but yet we think we have one shift to escape this punishment, which we persuade ourselves will deliver us, when all other helps fail, and that is this, we will pray unto GOD, and he will deliver us out of all adversity: he hath promised he will surely perform it: Psal. 50.15. And true it is. God hath promised to hear and deliver all those which call upon him in their trouble: for he is nigh to all such as call upon him, Psal. 145.18 so it be done in truth. But if we will have our prayers heard, there be divers things which we must observe in prayer, among which this is not the least: We must take heed that we be not despisers of his word. For he that doth remove his ear from hearing of the Law, Pro. 28.9. his prayer shall be abominable, saith Solomon. And this is a grievous plague, when we are not only in God's displeasure, but also he hath deprived us of those helps, whereby we should again be restored into his favour. Well, it is but thus much that Paul will have us to learn in this point: The jews had the word preached among them, but this did not prosit them, because they regarded not, to hear or follow the same: If we make this our own case, it is thus with us: We have the word preached, God be thanked for it, and I pray God continue it, as no doubt he will, if our wickedness do not compel him in justice to take it from us: But if we be despisers of his word, and that either we be not careful to hear it, or diligent to obey it: This word God will take from us, and give it to some other nation, which will bring forth fruit worthy of the preaching of this word: And not only this, but he will punish us either by the sword of our enemies, by hardness of heart, by falling into heresies and false opinions against God, or some way as shall seem best unto him: And then all our shifts shall not help: No, if we will say with the jews, we have heard the word, we shall have this answer: It is nothing to hear, unless we be obedient and faithful: Yet if we could say: We have prophesied in thy name, and in thy name have we cast out devils, and wrought miracles: yet if this be not joined with faith and obedience, it hath but this reward: Depart from me ye workers of iniquity, I know you not. It followeth in the nineteen. verse, and so forth to the end of the Chapter (for I must go over it with speed.) But I demand, did not Israel know god, etc. Paul hath granted, that Israel had the word, and yet they were rejected, because they contemned the same word: but this will not satisfy the jews, but they will yet have an other fling at Paul, and that is this: Thou tellest us (say they) that notwithstanding we had the word preached, yet are we rejected justly, because we heard not with fruit. But tell us this now: Did not Israel know God? Did not Israel hear profitably? if thou wilt deny it, Psal. 76.1. and say Israel did not know, David will convince thee, who saith God is known in juda, his name is great in Israel: but if thou wilt confess that Israel did know god, then how canst thou say truly, that we are cast off of God, because having the word, we brought not forth the fruits thereof: And here they think they have driven Paul into a strait: but Paul answereth this very well, & in many words. The sum of his answer is, that there were a few in Israel which did he are with fruit and knew god, and they were not rejected, neither doth the Apostle here speak of them. But for the most part the jews were wicked and rebellious, despisers of god and his word, and therefore were justly cast off. So then Paul doth answer thus: the nations of the jews is now cut off by god's justice, that they should not be the visible Church of god as before: but not every particular man cut off: for god hath still reserved unto himself a number according to the election of grace, which (no doubt) shall be saved: I may not if I would, nor I need not if I might, to stand upon the substance of this answer: namely, to show how it is said, that Israel is cut off, and yet god hath his Church in Israel: it hath been handled at large in this Chapter already, but will fall out more plain in the Chapter following, as will well appear in the next Lecture. For the manner of his answer, Paul fearing lest by telling the reieciting of the jews, he should grow in misliking and hatred with them, will not answer in his own words, but in the words of Moses & Esay: his first place is in Deut. 32. ver. 21. second and third in the beginning of the 65. Chapter of Isaiah. There be diverse things herein to be considered, which I must but name. Of the Gentiles he sayeth, first that they were not a nation, or his nation, doubt less they were a great people, and such a people, as had great authority, large dominions, & great wealth: And yet because they had not the knowledge & service of God, Moses saith they be not a people. To teach us what it is that chief is to be commended in cities, towns & countries, it is not large borders, great dominions, ample privileges, much wealth, and such like: no these were in the heathen, and yet Moses saith, they were not a people, or not God's people. David doth commend Zion not for the strength thereof, Psal. 15.1. or much people, or great privileges (which things were plentiful in the city) but he doth commend it, because there was that tabernacle, there men did assemble themselves to hear the law read, & expounded, & to do unto god such service as he required. I deny not but those things be good, & creacted for the great benefit of gods children, but comparable to the having and use of god's word, and therefore howsoever we do for these things, our chief care must be that we may enjoy the use of God's law, for without that we are not worthy to be counted the people of God. And let this drive us to be thankful unto God, who hath bestowed upon us this benefit most inestimable, and hath denied it to other nations, but I may not prosecute this. Secondly, he saith of the Gentiles, that they were a foolish nation, doubtless the jews were never comparable to them in worldly wisdom, their wit is wondered at every where, both for finding out what was good and ill in man's life: For looking so nearly into the secret works of god, for making of very exquisite laws, & also for many other excellent things wherein they were very wise: and yet because they had not the knowledge of God by his word, therefore doth Moses call them a foolish nation. To teach us not to stand too much upon our wisdom, if it be but fleshly, for all the wisdom in the world if it be separate from the knowledge of god in Christ jesus, it is but foolishness, as Paul doth affirm. 1. Cor. 3.19. Sapi. 9.6. And though a man be never so perfect (saith Solomon) among the children of men, yet if the wisdom of God be not with him he shall not be regarded. Thirdly, of the gentiles it is said by Esay, that they sought not after god etc. They knew there was a God, and in their wisdom they were very diligent to seek out that knowledge of that God, but they sought him not as they ought, they sought him not in his word, where only he was to be found, and therefore it is said they sought him not: and in deed whosoever will seek the true knowledge of God any other where then in his word it is but labour lost: and therefore it is a necessary lesson, which Christ doth give to his adversaries, and to us all, Search the scriptures, john. 5.39. for in them ye think to have eternal life, & these are they which testify of me. These things I pass over lightly, as not directly pertaining to the Apostles purpose, and yet I touch them, because they lie in my way, and hereafter I shall apply them. And unto Israel he saith, All the day long have I stretched forth my hand, etc. ver. 21. Of the gentiles he hath said, they were not worthy the name of a people, they were foolish, and they sought not God. Now for Israel he saith, That God hath stretched forth his hand unto them, all the day long, etc. When he saith God stretched forth his hand, he doth set forth the great care that God had to bring them to salvation, when he saith (all the day long) he doth tell us how great diligence God did use to bring this to pass. And when he saith (that Israel was a disobedient, and a gain saying people) he will set before us the great negligence and backwardness which was in them. Now draw all these together, and make one doctrine of them all, it is thus: The negligence and dullness of man in well doing is great: But such is the mercy of GOD towards man, and so careful and diligent is God for man, that all the day, he doth stretch forth his hand, that is, continually his mercy doth strive and wrestle with our backwardness (if it be possible to overcome it. As we see in Adam, in Cain, and in many others, who when they were fallen from God, they sought not to God to be reconciled again, but God sought unto them: yea, and when they hid themselves, yet God found them out. But above the rest it is notable to this purpose, that is written in the 19 of Genesis, where it is said, that the angel doth charge Lot and his family to departed speedily out of Sodom, Gen. 19.16. and yet they lingered: and the text saith, That as they prolonged the time, the men caught both him and his wife, and his two daughters by the hands (the Lord being merciful unto him) and he brought him forth, and set him without the City. See here the backwardness of man's nature in Lot: but chief behold the forwardness that is in god to strive and wrestle with man, that by his mercy he may overcome man's wickedness. So here the jews are fallen from god, they are rebellious and unbelieving, and yet God doth still offer them salvation, he stretcheth forth his hand unto them, he continueth his mercy, he doth it all the day long. Now (of all this that the Apostle here setteth down, both of the untowardness of the Gentiles, & backwardness of that jews) let us conclude with that which the Apostle doth here drive unto, which is the justice of God in rejecting the jews, & the mercy of God in calling the Gentiles, & that doth appear thus. The Gentiles are no nation, or not God's nation, a foolish people, and such a people as seek not after God, and yet they are saved by god's mercy. To the jews God doth streth out his hand, and offer salvation still, and yet they continue unfaithful & disobedient, and so are cast of by God's justice. So than that which we have here to conclude, & which Paul would have the Church of Rome to learn of all this that he saith of the jews and gentiles is but this: that the gentiles were called to be partakers of gods graces, not of their merit, but of gods mere mercy: and therefore all the praise and glory of their salvation is to be given to God alone, and nothing to themselves: the rejecting of the jews is of god's justice, for their own wickedness. And therefore all the blame of that to be laid upon themselves, and nothing at all upon God. If I could or might make of this a general doctrine, it would teach us all thus much, that the salvation of all God's people is of God's only mercy without any deserving of man: and that the condemnation of all the wicked is of their own desert only without any fault in God: according to that which God saith by the Prophet: Hose. 13.9. Thy destruction O Israel is thine own, but thy salvation is of me alone. Thus than we see that Israel did hear, that is, had the word, and yet they were justly rejected of God, because they heard not with fruit, but contemned the word: and where they think they can allege for themselves that they were profitable hearers, because it is said the knew God, Paul saith, that some of them knew God, and they were not cast off, but the most part knew not, & were rejected: and for the salvation of the gentiles, and whosoever else is saved, it is of God's mercy without man's deserving, as also the condemnation of the wicked is of god's justice through man's wickedness, without any unjustice or fault in God. God (for his son jesus Christ's sake) continue amongst us the use of his word, make us not idle hearers, but profitable doers of the same, give us faith and eternal salvation in the death and merits of Christ jesus the son of God: To whom, with God the father, and God the holy ghost, be all honour, glory, praise, and dominion for ever more. Amen. ¶ Imprinted at London at the three Cranes in the vintry, by Thomas Dawson, for Thomas Woodcock. 1583.