certain Sermons vpon the 2, 3, 4, 5, 6, 7, and 8. Verses of the eleventh Chapter of S. paul his Epistle to the romans. Preached in the Parish Church of Northiham, in the County of Sussex, in the Moneths of july, August, and September, this last year, 1611. By John FREWEN the ordinary Pastor there. Esay 30,1,10. ¶ Wo to the rebellious Children, saith the Lord, that take counsel, but not of me; and cover with a covering, but not by my Spirit; that they may lay sin vpon sin. ¶ Which say to the Seers, see not; and to the Prophets, prophesy not unto us right things: but speak flattering things unto us; prophecy errors. LONDON Printed for Richard Bankworth, dwelling at the sign of the sun in Paules Church-yard, 1612. To the right worshipful, Thomas Couentrey Esquire; of Hill, and Croome Debitat in the County of Worcester; Grace, Mercy, and Peace from God our gracious and heavenly Father, and from our blessed Lord and saviour Iesus Christ. AS about the space of six and twenty yeares since( Right worshipful and right dear in the lord) I dedicated to your worthy Father( that just & upright judge( as a testimony of my thankfulness for his manifold favours, and for some other respects which I then remembered) certain fruitful instructions( as the first fruits of my study and walking in the ministry of the Gospel) which he well esteemed and accounted of: So now, for the reasons hereafter expressed, haue I presumed to present to yourself,( though a little, yet) a lively image of my progress and growth in the main duties of that calling, which no less then your godly Father, I am well assured, you do affect. But yet, from a private & particular respect and consideration of yourself, the principal motive( as I freely confess) for the divulging of these Sermons, did not spring at the first, but even as the Lord God( according to his merciful providence and mighty power, for the good of his children) doth oftentimes fetch light out of darkness, good out of evil, honour, and glory, out of that which in itself is loathsome and dishonourable; even so, from the very corrupt affections of some of the hearers, traducing & reproaching, wresting and perverting them, hath been derived the especial cause of their publication. Whereas otherwise, as a broken voice sounding in the air, worthy of no regard, they had clearly fleeted and vanished away. Many of the particular cavils and objections of such detractors, in an Apology, directed to some of the principal knights and Gentlemen, and to all others truly fearing God in the East part of our county, both Ministers and people, I haue already discovered and confuted at large. Which apology, howsoever( by some others well affencted, and by myself at the first) it was thought fit to be published in as common and general a maner as the Sermons themselves; yet vpon later cogitations, I resolved otherwise. For when I haue done my best endeavour for the clearing of mine innocency, touching both Doctrine and life, in the Consciences and experience of such, who dwelling in our Coasts, might be induced by the secrer whisperings and backbytings of the contrary-minded, to judge amiss, and so to speak evil of the way of salvation; it is enough for me, though the whole world besides remain ignorant of my condition, and that for ever. As the Lord God decreed from everlasting, that there should bee a difference between man and man; and that out of one lump or mass there should spring two seeds: The elect contained under the seed of the Woman, and the Reprobate or maglignant Church comprehended under the name of the Serpents seed. So if it may please you to take a serious view and consideration of these ensuing Sermons, you shall clearly discern, that in teaching and discovering the several notes and marks of this difference, as they are distinguished in the word of God( a doctrine most vnsauoury and unpleasant to the natural and unregenerate man, and that the people unto whom they were preached, might be directed & retained in the good and right way that leadeth unto life, and haue their steps turned from by-ways and crooked paths which tend unto death, consisteth the main scope and drift of them al; & that there is not so much as one sentence bending itself to the reproach or disgrace of any other: but onely of such, who by continuance in evil doing do disgrace themselves. According to my measure, which your worship knowoth well enough to be but weak and small, you shall find our Lord Iesus Christ in every Sermon discovered and pointed out( though nothing so learnedly, eloquently, or methodically as many others of greater gifts & graces use to do, yet) so truly, sincerely, and faithfully, I trust, to bee the way, the truth, and the life, that you may haue cause to conclude & to rest resolved, that howsoever through the malice of the devil, in the slanderous tongues, and despiteful endeavours and attempts of his instruments, the course of my ministry be much interrupted, and very often returned into mine own bosom again, without any good effect in some that hear it, yet do I unfeignedly desire the good and salvation of every one, without difference and respect of personnes, and that I apply myself for the furtherance thereof, to the uttermost of my power. But letting these things pass, & neither to trouble your worship, nor to grieve myself any further in discoursing of them, I will now briefly, through your patience, show the Reasons that moved me to the Dedication of these my poor Labours, unto yourself, which are in number four. First, because I haue found by long and sure experience, that as you haue succeeded your good Father in all the rest of his virtues and good Qualities; so also, in unfeigned love and kindness towards me and mine: Nay, if( without note of flattery) I may bee bold to speak, what I haue always found to bee true, the love and favour which I did enjoy in your Fathers dayes, sustained no ebb by his decease, but beecame rather freshly renewed, and very comfortably flowing with increase; yea, and( wherein it resembleth the love of our heavenly Father, and much swerveth from the ordinary love of most mortal Men:) it deminisheth not, but daily groweth more and more with the time. For the ordinary feeling and experience whereof, what shall I render? Nay, what can I render in any competent measure? silver and gold haue I none, and although I had, yet( God bee praised for it) you neither need it, nor expect it( I am sure) at my hands. Well, such as I haue, I here make tender of. Accept therefore( I beseech you) these few Meditations, as our saviour Christ did the poor widows mite; How mean soever it either bee indeed, or may seem to bee,( being compared with some other works of Learned men) yet is it a great part of the best of such Riches as I possess: And if it were much better then it is, yet should I as willingly bestow it vpon you and yours. A second Reason is, because that the whole sum and substance of two or three of the first of these Sermons heretofore haue sounded in your Worships ears: at what time they found such kind entertainment, that although they now come accompanied with diuers others, yet do I fully persuade myself, their welcome therefore will bee no whit the less, but rather so much the better; yea, and so as henceforth they shal haue a resting place, not in your house alone, but even in some part of your very heart, and that for ever. Thirdly, that by this means occasion and opportunity may bee offered to add some little help for the furtherance of the peoples salvation in that my native country. From which though I bee separated in person and habitation, yet not in affection and good will: and the good whereof, in the best things that are, I cannot but unfeignedly wish and desire. Which wish and desire of mine, by the commending of this to your Worships patronage and protection, will bee greatly furthered and holpen forward, I know, to a good effect. And last of all, which yet is not the least of all, that under your Name and Title, I might express some thankfulness to the right Christian and virtuous Gentlewoman your wife, and to her Godly and Religious Parents, who now love me, not for your sake alone( as I clearly discern) but for the truth, yea whose love and favour, whose readiness and cheerfulness( ever since I knew them) by all good means, by themselves and by others, to do me good, hath been, and is so exceeding great, that as I freely confess, I haue not onely admired it, but been in some sort astonished at it, considering howe free it is always from all desert. But to conclude, if I for my part, see very good and sufficient cause to rejoice and praise God, as I do indeed, for your daily growth in favour both with God and men, for the Riches of Gods mercy and bountifulness bestowed in plentiful measure upon both your body and mind in heavenly and in human wisdom and Knowledge, and in many other fit and necessary gifts and graces; for your Health, Peace, and prosperity; for Gods blessings and favour in your loving and faithful yoke-fellow, being a cheerful and faithful helper, as I am well assured, aswell in matters of Religion, as of this life; and for that godly stock and generation from which shee is descended( the fellowship and society whereof, to your very great comfort you do enjoy.) As also, for diuers other particular respects which I might remember, & that aswell in your little olive branches, as otherwise; and if there bee good and sufficient cause for me, to pray unto God to bless and sanctify these, and every of these, to your ioy and consolation; yea to multiply his mercies in them, and in every of them, as your dayes and years: How much more cause you yourself then haue to rejoice and praise God, for such special love; and how much more zealously and fervently it behoveth you to pray unto him, to sanctify them for you, and yourself for them; that so in yourself, in them, and every of them, the Name of God may be glorified, and your own soul and Conscience strengthened and confirmed by them, in the undoubted hope and assurance of eternal life. I need not urge it, as being out of doubt, that with godly wisdom and Consideration, you do daily remember, and take it to heart. And thus craving pardon for this boldness, I now take my leave, and commend yourself, and al yours, to the Grace and favour of God, in Iesus Christ. From Northiham in Sussex, this five & twentieth of March. 1612. Your Worships in each Christian duty to be commanded, John Frewen. certain Sermons vpon the 2,3.4.5.6.7. and 8. Verses of the 11. Chapter of Saint paul his Epistle unto the ROMAINES. Verse 2. ¶ Know ye not what the Scripture saieth of Elias, how he maketh request unto God against Israel, &c. THe whole Doctrine and circumstances of this 11 Chapter( generally considered) consist of two especial and principal parts. In the first whereof, the Apostle proveth by many Arguments and authorities that there ought not to bee an utter desperation of the Iewes, as if they were all generally rejected and forsaken. And in the second part, he directeth his speech unto us Gentiles, that we should not too proudly esteem of ourselves, & despise them. In the first, his purpose and meaning is, to comfort and encourage the Iewes: and in the second, to persuade the Gentiles to modesty and humbleness of mind. This is the general scope. As touching a more particular consideration, the Apostle in the latter part of the former chapter, having prevented two sundry objections of the Aduersaries, which might seem to haue been gathered in defence of the Iewes: Now in the beginning of this Chapter( both for the more effectual clearing of himself from al malice towards the same people, and for the better understanding of his Doctrine) he applieth himself to the preventing of a third objection, as though it should yet further be said unto him by some one of the Iewes, It must needs follow vpon the Doctrine you haue delivered before, that God is mutable, and hath now utterly cast off the Iewes from the covenant of his grace and mercy, whereas they haue always hitherto been his chosen and peculiar people. To which objection, the Apostle answereth by a very vehement denial in the first Verse, saying; God forbid. As if he said, although I haue spoken of the rejecting and casting away of the Iewes, yet I neuerthoght, much less said, that they all generally are rejected and forsaken. God forbid( saith S. Paul) that any such cogitation should enter into my heart, or be once uttered with my mouth, for it were a most wicked & damnable opinion to be so persuaded. This is the sense & purpose of this objection, and of the Apostles answer thereunto. The which answer, he proveth and amplifyeth in the next words, by three most excellent reasons. The first reason he draweth from his own example, in the latter part of the first verse. For I also( saith he) am an Israelite of the seed of Abraham, of the Tribe of benjamin. His Argument lieth thus: If God haue rejected all his people, without exception from the partaking of his grace, then should I bee rejected and cast off, ( For I am an Israelite as they are.) But sure I am( saith S. paul) that God hath not rejected nor forsaken me: therefore all Iewes generally are not cast off. The second reason of his denial, he deriveth in the second Verse, from the fore-knowledge of GOD. God( saith he) hath not cast away his people which he knew before. By the fore-knowledge of God in this place, not understanding a general knowledge,( for so should it comprehend as well the wicked as the godly) but by fore-knowledge, he here understandeth a knowledge, joined with an election and acceptation of some by special favour, whom he had ordained to eternal life; according as in this sense is the word so taken, Verse 1, 6. Rom. 8, 2. joh. 10, 1. and in diuers other places. As if he had said, God will never utterly forsake those whom he hath eternally elected. God hath eternally elected some of the Iewes; therefore all the Iewes generally are not forsaken. The third reason, which the Apostle produceth, for the proof and confirmation of his former denial, is contained in this Text which I haue red unto you. And it is drawn and derived( as you see) from the example of that time wherein Elias lived: As if he should say, even as in the daies of Elias the Lord God rejected not all the people of Israel generally and without exception, but amongst an innumerable company of profane & wicked Idolaters, reserved yet, and safely kept to himself a certain number, yea and not a few, but many thousands; which men served the Goddes of the Gentiles, nor were defiled with their abominations: even so of his infinite bounty and goodness hath he at this time also undoubtedly preserved some of the Iewes from infidelity, and whom in due time he will exalt to eternal life: howsoever the greatest multitude, through the stubbornness of their own hearts, and Tyrannous cruelty against the Son of God, and his faithful seruants, do most miserable remain in the state of condemnation. now, for the Doctrines which may arise from hence for our comfort and instruction. The first point most necessary concerneth all the faithful Ministers of Iesus Christ, as namely; That to the end the Doctrines and exhortations which they teach and deliver unto the people of God, in the public Ministry & preaching of the Gospel, may cheerfully and without suspicion bee heard, believed, embraced, and obeied, they therefore bee evermore Religiously careful to approve and confirm that which they teach, & that whereunto they exhort, by the express testimonies and authorities of the Scripture. This( as you see) is here necessary gathered from this example of the Apostle S. paul, who knowing well that the Iewes would be ready to cavil against his former Reasons, as though he should arrogantly conclude, that the promise of salvation was fulfilled in himself, and in a few others like unto him: he therefore in this 3. place, hath recourse to the authority of the Scripture, the which he knew without manifest wickedness could not be contradicted. approving thereby, that as in the daies of Elias, the lord preserved very many from Idolatry, which Elias knew not; even so at this time, did many of them belong unto Goddes election, although they could not be discerned in the world. herein for further confirmation, we haue not onely the example of the Apostle paul in many other places, together with the examples of all the rest of the Apostles, as we may see in their several Epistles and writings: but even the example also of our lord Iesus Christ himself, having relation for the confirmation of his Doctrine( as we may see in diuers places of his gospel) sometimes to Moses, sometimes to david, sometimes to one place of the Old-Testament, and sometimes to another. And now if the holy Apostles of Christ, who could not possibly err, nor bee deceived in any point of Doctrine, which they should teach and deliver unto the people of God( as writing by the inspiration of Gods spirit, and speaking as they were moved by the Holy-Ghost.) If they thought it an necessary point of Christian wisdom, both in regard of the discharge of their own duties, and for the good and salvation of Gods people, to approve and confirm their Doctrine by the authority of the Scripture. Nay, if our Lord Iesus Christ himself, the author of truth, and truth itself, submitted himself heere-unto: Much more then ought all the Ministers to do the same at this day, as being of themselves subject unto error, and nothing so sure of any heavenly assistance, but that they may easily both deceive and be deceived. Other Reasons wherefore all Doctrine should be proved by the Scripture, are, because that alone it is, which all men( under pain of condemnation) are bound to beleeue, and whereunto all other writings, testimonies, and authorities from whomsoever they proceed, and by whomsoever they are uttered, ought wholly to yield and give place. Many oftentimes show great reading in the testimonies of Fathers and Poets, but assure yourselves( my Brethren) the holy Scripture and written word of God is the onely fountain and alms-house from whence al truth of faith & holinesse is to be drawn and derived, and the onely right Touchstone and perfect Directory, whereby all truth of Doctrine is to bee tried and examined. Verse 11. And therefore notably. 1 Pet. 4. If any man speak, let him speak as the words of God. Verse 20. And Isaiah 8. To the law, and to the testimony, if they speak not according to this word, it is because there is no light in them. A third reason is, because such is the Authority of the Scripture, and so hath the Lord sanctified the same for our use, that whatsoever is approved and confirmed, although it be but by one Testimony of the same, yet it excellently agreeth, and hath a mutual relation to al the rest, and no less reverendly and religiously ought it to be believed & embraced, then if the Lord in an audible voice were plainly heard to utter & pronounce the same from heaven. For surely if the lord should at this day speak unto us, and to our outward ears, as he spake in times past unto the holy Patriarks and Prophets, yet would he speak no otherwise then is contained in the Scriptures. For God is no Chaungeling. Ia. 1.17. That which was his will when( through the inspiration of his spirit) the Scriptures were written: the same is his will now, and shal be for ever For these reasons most notably doth our lord Iesus Christ match himself with the holy Patriarkes and Prophets which were before saying. Verse 11. jo. 3 We speak that we know, and testify that we haue seen. Now he alone in the ministry of the gospel, may rightly bee said to speak and testify that which he doth know, and hath seen, who confirmeth that which he speaketh by the evidence of Gods word. This did our Lord Iesus Christ, this did the Apostle S. Paul, and this must all the faithful Ministers of Iesus Christ do at this day, and from time to time, as being otherwise guilty even of murdering & destroying the people that hear and rely vpon them, in causing them to build their faith and hope vpon erors and lies to their fearful condemnation. It being no better undoubtedly then very errors and lies, whatsoever swerveth from, or is in any measure repugnant or contrary to the word of God, dangerous to the salvation of all such as beleeue or resolve vpon it. And now as hereby the whole sum and substance of all Popish Doctrine is evidently approved not to be of God, as being so far from having the Testimonies and authority of the holy Scripture to warrant and confirm the same, as that it is flatly repugnant thereunto, as wee shall see God willing in that which followeth: even so it teacheth us not only to esteem and account such alone, for the true and faithful Ministers of Iesus Christ, who are Religiously careful to approve and confirm that which they teach, and whereunto they exhort by the express Testimonies of Gods word: but also that in the fear of God we hear and receive such Doctrines and exhortations from time to time, not as mans word, but as it is indeed the true and holy word of God, 1 Thes, 2, 13 Iam. 1, 21. with fear and trembling, and with ioy and cheerfulness, as the word that is able to save our souls. According as also belongeth hereunto the notable exhortation of Salomon. Eccl. 4. Verse 17 Take heed to thy foot when thou interest into the house of God, and bee more near to hear, then to offer the sacrifice of fools: for they know not that they do evil. And surely this is a notable exhortation, according whereunto if men and women would be religiously careful to look to themselves when they come to the hearing of Gods word, far more comfortable effects of sound knowledge, faith, repentance, and such like, would undoubtedly ensue, then are now to be found. The greatest part of people for want of due preparation to hear Gods word( by Prayer before hand) offering no better( as Salomon speaketh) when they are at the Church, then the sacrifice of fools, receiving little or no benefit by that which is spoken, but return home again from the Sermo● as ignorant and senseless, and as fa● from all true fear of God, as whe● they came thither: & this is through want of grace, and of the gr●cious assistance of Gods spirit( which shoul● before haue been prayed for.) Th● voice of the Minister without this( let him preach never so well, and cry never so loud) sounding onely in th● ear, and utterly unable to pierce th● heart. So true is that saying of th● Apostle, 1 Cor. 3, 6. I haue planted, Apollos watered but God gave the increase. Thu● much from the example of the Apostle Saint paul, in proving and confirming his Doctrine by the authority of the Scripture. Now, in the next place, the Apostle( as you see) in this phrase of speech, taking it as a thing granted and out of al question, that the faithful to whom he wrote were not ignorant, but well grounded and instructed in the history of the Scripture. Know ye not( saith he) what the scripture saith? As if he said, I do nothing doubt, but that you very well know and understand the same. We necessary learn, that it is a notable thing, when not onely the Minister, but also the people be men of knowledge, knowing and understanding in some acceptable measure what the word of god propoundeth to be known, believed, embraced and obeied. Such well grounded Christians were the faithful romans unto whom the Apostle wrote this Epistle, as wee may see not onely in the Inscription, but in diuers other places. And amongst the rest especially chap. 15. where he hath these words. Verse 14 And I myself also am persuaded of you, my brethren, that ye are full of goodness, and filled with al knowledge, and are able to admonish one another. Which words do plainly import, that although it bee utterly unpossible to attain a full and perfect measure of heavenly wisdom and understanding during this life, the perfection thereof, as also of al other spiritual gifts and graces, being reserved for the life to come( at what time wee shall know, even as wee are known, 1 cor. 13, 12 ) yet notwithstanding so excellently furnished therewith, according to the glorious gospel of Iesus Christ, ought all true Christians to be, as that they may be able thereby, not onely to approve and confirm their own faith, and the faith of others, but also to justify and maintain the credite of the truth against all errors and false opinions, which may any way tend to obscure or deface the same. And for want of such knowledge, Verse 3, wee may see Esa. 1. and other places, how sharply the Lord reproveth the people of Israel, and compareth them even to dumb and unreasonable creatures. The ox( saith he) knoweth his owner, and the ass his maisters Crib, but Israel hath not known; my people hath not understood. And jer. 8, 7. even the Stork in the air, knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people knoweth not the iudgement of the lord. Also Chap. 4, 22. My people is foolish, they haue not known me, they are foolish children, and haue none understanding: they are wise to do evil, but to do well they haue no knowledge. The Reasons wherefore all men should be thus well acquainted with the Scriptures, are, first because they are profitable not onely to teach and instruct, but also to make us absolute Christians; yea perfect unto all good works. 2 Tim. 3, 16, 17. And secondly, forasmuch as to this end and purpose they were committed to writing, Rom, 15, 4. that by a Religious meditation and exercise of them, we might bee trained up in the undoubted hope of eternal life. The knowledge and use of the Scripture therefore necessary appertaineth to the instruction of all the Saints of God. It was written, as the Apostle saith, For our learning, whether we be learned or unlearned, men, Gal 3, 28. or women, old or young, For there is no respect of persons with GOD, but as the Apostle saith. 1 Tim. 2. 1 Tim. 2, 4 He would haue all men to bee saved, and to come to the knowledge of the truth. Gather the people together( saith the Lord by Moses, Deut 31. Deut. 31, 12 13. Men, women, and Children, and the Stranger that is within thy gates, that they may hear, & that they may learn and fear the lord your God, and keep and observe al the words of this Law. What can be spoken more plainly for the confirmation of this truth, that it is the Lords good will and commandement, that not onely men, but, that men, women, and children, should be taught and instructed in his Statutes and judgements. The Prophet david thought it meet also, that the people generally should come to the knowledge of the scripture; & therefore Psal. 1. he pronounceth him blessed whose delight is in the law of the Lord, Verse 2, 3. and in his Law doth meditate day and night. And Ps. 119. Verse 2, 3, 9 Blessed are those that are upright in their way, and walk in the Law of the Lord, &c. And a little after, wherewith shal a young man redress his way? in taking heed thereto according to thy word. He is blessed by the sentence of david, that meditateth in the word of God: whereupon it followeth on the contrary, that he is even cursed that taketh no delight to exercise himself therein. Concerning this thing, it is also to bee observed, what the Lord saith by Moses to the people of Israell. Deut. 6. Verse 6, 7, 8 9, 20, 21, 22 &c. These words ( saith the Lord) which I command thee this day, shall bee in thy heart, and thou shalt rehearse them continually unto thy children, and thou shalt talk of them, &c. as you may see at large in that Chapter, Verse 26, 27 as also Exod. 12. Psal. 7 8. Exo. 13, 14, 15, Psa. 78, 1, 2, 3, 4, 5, 6, This might be further amplified by many other authorities, every place plainly proving, how highly God requireth that every Father, and every householder, should be so perfect and skilful in the word, in the laws and ordinances of the Lord, as that thereby they may not onely be comforted in their own souls, but also be able to teach and instruct their children & families from generation to generation, in the right understanding of the same. For which godly zeal and endeavour, to the practise whereof doth the lord himself very highly set forth the commendation of Abraham. Verse 17, 18 19. Genes. 18. I know him( saith the Lord) that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and iudgement. Also John 17. Verse 3. This is eternal life( saith Christ) that they know thee to be the onely very God, and whom thou hast sent Iesus Christ. now no where is this fountain Knowledge to be had, but onely in the scripture and written word of God. It is eternal life therefore truly to know and understand the scripture, and the direct way to eternal death, to remain ignorant of the same knowledge, of necessity going before faith, without which faith there is no salvation. For he that believeth in Christ shal not bee condemned, but he that believeth not, John 3, 18. is condemned already. And Rom. 10, 14. How shal they beleeue in him of whom they haue not heard? Thus you see, that God( whose wisdom shineth even in the least of his creatures) hath not ordained his word to be an idle thing or to serve onely for a few, but for all; yea, Psal. 19, 7 Prou. 1, 4 even to give the simplo wisdom, and to the child knowledge & discretion. And that as it is his will that his Ministers should teach his people, even all his counsel which he hath revealed: Acts 20, 21. so is it his will, that his people should learn it all, to the end they may haue hope and consolation by it, in the governing of their lives, and in the strengthening of their faith. whosoever hath a religious care & delight to meditate & exercise themselves in the holy scripture and written word of God, their souls shall thereby be notably fed, strengthened, confirmed, and comforted. They shal haue true peace of Conscience, ioy in the Holy-Ghost, assurance of Gods love, and of eternal life. But as for such as haue no true delight herein, they can haue no true peace of conscience, no sound ioy in the holy ghost, no assurance of Gods love, nor of eternal life. Al which notable effects are not attributed to the word of god by any devise of man, but vpon sufficient warrantise from the same. As in Amos 8. where the want of Gods word( in the preaching and hearing of it) is compared to an intolerable famine, Vetse 11. famishing not only the body, but both soul & body. Whereas the Apostle S. Peter also saith, 1 Pet. 1, 23. Verse 25. that we are born anew, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. And a little after, this is the word that is preached among you: whereas our Lord Iesus Christ saith also in his gospel, joh. 15, 3, 7 Now are ye clean through the word which I haue spoken unto you. And a little after, If ye abide in me, and my words abide in you, ask what ye will, & it shalbe done to you. And in another place, If a man love me he will keep my words, & my father will love him, joh. 14, 23, 24. & we will come unto him, and dwell with him. he that loveth me not, keepeth not my words. Many are the places that might bee alleged, but by these it is clear, how plentiful the scripture is in setting forth the notable commendation & effects of the word of God: & al to encourage us from the highest to the lowest, to a zealous regard of the same, as being necessary to be known of us in every part, and every way to be practised, for the aduancement of Gods glory in our mortal bodies, & for the comfortable sealing and assurance of our salvation. Now the evident truth of this point, first, notably tendeth to the confutation of the Papists, whereas by their Doctrine and practise they maintain, that ignorance is the Mother of devotion, that invincible ignorance is not sin, and so no hindrance of itself to salvation, if men be Christened. For which cause, like the pharisees( whom Christ reproveth for it Luke 11. Verse 52. ) They take away the Key of Knowledge from the common people, and will neither enter into the kingdom of God themselves, nor suffer others to enter. Obstinately affirming, that the knowledge and understanding of the Scriptures, appertain onely to great Learned men, and not to the common multitude of men and women: which is as much in effect, as if they should say in plain terms, that the blessedness of the heavenly kingdom appertaineth only to great learned men, and not to the multitude of men and women. For if the kingdom of heaven belong unto them, then( without exception) all those means withall, which the Lord hath sanctified for the building of them up to that heavenly glory. Secondly, this Doctrine notably meeteth with such( as many such there are) who will be ready to say( when they are either exhorted to labour for knowledge, or reproved for their ignorance) although I haue not so much knowledge and understanding in the Scripture, as you & others, yet I carry as good a mind, I haue as good intents, zeal, hope, affections, and desires, nothing at all considering that whatsoever mind, intent, zeal, hope, affection, or desire, is not grounded vpon Gods word, it is an unsound mind, an ill intent, a false zeal, a deceitful hope, a vain affection, and a corrupt desire, in no sort profitable to those that haue them, but directly tending to the dishonour of God, and provoking of his wrath. The Israelites had zeal, yea even the zeal of God( as the Apostle calleth it) Rom. 10. but being not according to knowledge, Verse 2. it profited them nothing. Vzza had a good mind and intent in staying the ark when he saw it shaken. Verse 9, 10. 1 Chron. 13. but doing it without the warrant of Gods word, he was fearfully punished with sudden death. S. paul before his conversion had a good intent in persecuting the Church of Christ, Acts 9, 12, &c. and shall we say that he did well? Thus wee may see that God will accept no service at our hands, let it carry never so fair shows of devotion and good intents, unless it be performed with sound knowledge and understanding according to his word. Thirdly, this directly tendeth to the reproof of all such( as many such there are) who although they haue heard the word of God many daies & yeares together, and enjoy liberty and opportunity to exercise themselves therein, do yet remain but as little children that are to be fed with milk, and not able to digest strong meate. If such be asked any question concerning their worldly affairs, they can easily give an answer, and readily render a sound reason of that which they say. But if they be examined of their estate before God, and how the case standeth with them touching knowledge of heavenly things, faith, repentance, peace of conscience, assurance of Gods love, & such like, they are found mute, & know not what to say; yea & which is most of al lamentable to consider, nothing at all ashamed( are the greater part) to consider their ignorance in this behalf. This old Popish poison hath so infected mens hearts, as if ignorance were better then knowledge. And that i● they say the lords prayer, come to the Church, carry the names of christians and Protestants, it is sufficient, and more preciseness then necessary to labour for further perfection: wherein they most wretchedly deceive themselves. But now as the papists by this which hath been spoken, are evidently discovered to haue hard harts, and to be deadly enemies to the salvation of Gods people, in thus denying the the Bread of life in their own tongs, without special licence, without the which, there can be nothing but assured death: and as it discovereth the wretched and miserable estate and condition of the rest, as being no other but the very state of condemnation; so it teacheth us, not onely to glorify God, and to praise his name for vouchsafing us the free passage & pure preaching of his word and gospel, with liberty and opportunity to exercise ourselves therein; but also to pray unto him for the gracious assistance of his blessed spirit, that wee may not enjoy so great a blessing in vain, but may take the occasion and opportunity( whiles it is offered) to be builded up from one degree of holinesse unto another, according thereunto, even until we become perfect members of Iesus Christ, and enjoy eternal life. ¶ Know ye not what the scripture saith of Elias? The place of Scripture whereunto in these words he hath relation, is 1. King. 19, 10. where it is recorded, how after Elias had caused al the Prophets of Baal to be slain at the brook Kishon, jezebel the wife of King Ahab hearing thereof, sent a messenger unto Elias saying; The Gods do so to me, and more also, if I make not thy Life like one of their lives, by to morrow this time. The whic● news when Elias heard, he arose 〈◇〉 went for his life, and came to Bersheba which is in judah, and from thence went a daies journey into the wilderness, where being refreshed and comsorted of the lord with meate an● drink, and with the presence of hi● holy angel, he walked in the strength of that nourishment forty dayes an● forty nights together, unto Horeb th● Mount of God: and being there entered into a cave, the Lord said unt● him, What dost thou here Elias? unt● whom he answered the first and th● second time, I haue been very jealous, fr● the Lord God of hosts, for the children 〈◇〉 Israel haue forsaken thy covenant, br●ken down thine Altars, slain thy prophet with the sword, and I onely am left, an● they seek my life to take it away. unt● which cry and complaint of the Prophet, the Lord replieth( as the Apostle doth here allege it) that he ha● reserved to himself seven thousan● men, &c. The second Sermon. NOw I will take these words as they lie in order, and out of that place gather the Doctrines as they fitly arise by Conference of both places; whereas the Apostle saith here of Elias, that he communeth with God, or maketh request unto him against Israell. The words of the Prophet, 1. Kings 19. 1 Ki. 19, 20 as I noted before, are these; I haue been very jealous, &c. all tending to one purpose. For the Doctrine then, whereas Elias directeth himself unto God, and maketh his Prayer and complaint unto him, as one fully assured, that as the lord by the idolatry and abominations of the Wicked, was grievously offended, so he alone was able to take vengeance of them, and to give unto him a comfortable deliverance. Wee first learn from hence, that it highly behoveth, and it is the par● and duty of all true Christians to be● marvelous zealous and earnest in hearty prayer and calling vpon God ▪ And as at all other times, and upon all other occasions, forasmuch as th● Lord is exceeding rich and plentiful● in all good things, both concerning foul and body, the least whereof cannot possibly bee had any other where: so especially, in the time o● affliction and trouble, and whe●( through the rage and fury of malicious enemies) we be in any misery o● distress. The Reasons are, first, because th● Lord God is the fountain of all soun● comfort and consolation, the ioy o● the afflicted, the deliverer of the oppressed, and of such as are in distress And secondly, because he hath promised the imparting of the riches an● treasures of his grace and favor, upo● no other condition, nor yet unto an● other, but onely unto such as humbl● beg and crave the same at his hands, by faithful and fervent prayer. Examples of such notable zeal and fervency in prayer( besides this of Elias) we haue in david, who being oftentimes brought into so great extremities, as that he seemed to be utterly forsaken, flieth still unto God by Prayer, as unto his onely refuge, and most humbly craveth comfort and succour at his merciful hands: Verse 22. as Ps. 31. Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer, when I cried unto thee. hereof also haue we his example. Verse 31● 2 Sa. 15. at such time as he was in great danger of his life through the unnatural treachery of absalon, and devilish counsel of Achitophel. Verse 10. As also Chap. 24. when he felt the hand of God vpon him for his offence in numbering the people. Of Hezekiah, Verse 15, 16, &c. 2. Kin. 19. at such time as himself with the whole city of jerusalem was in great danger of destruction through the mighty host of Senaherib. Of Iehosephat, also of jeremy, Daniel, &c. But of all others, most notably hereunto belongeth the example of our lord Iesus Christ, Verse 19. whereof we red, Math. 26. praying unto his heavenly father in the time of affliction, and that with a prostrating of himself upon the ground. And now if such holy men as david, Elias, Hezekiah & the rest; nay if the son of God himself, our Lord Iesus Christ, being the lord of life and salvation, thus humbled himself in fervent prayer and calling upon God, when( as yet) in regard of himself, he had no need of any heavenly assistance, and when as al the troubles and anguishes which he sustained were free and voluntary, wholly also for us, and in no measure for himself How fervent & watchful then ought we to be in this christian duty & exercise of prayer, wee having continual need of the Lords assistance, & in infinite respects being( by reason of our sins and grievous offences) in continual danger & extremity? The consideration of which great necessity of prayer, hath caused the holy ghost to utter notable exhortations thereunto, as Rom. 12. that we should continue in prayer, Verse 12. Verse 17, and 1 Th. 5. Pray( saith he) continually. Also Eph. 6. Pray always with all maner prayer & supplication in the spirit, Verse 18. & watch thereunto with all perseverance and supplication for al Saints. For this cause is it recorded to the notable commendation of Anna the daughter of Phanuel, that she went not out of the temple, but served God with fasting & prayers, night & day. Luke 2, 36, 37. hereunto belongeth the example of Hannah the mother of Samuel. 1 Sa. 1, 12. As also the woman of Canaan. Mat. 15. sheweth us a notable example of unwearied constancy and continuance in prayer, she never ceasing from the same, until she found the Lord graciously inclined to grant her desire. And surely a man would think that the consideration of our manifold wants and necessities, should move us to a fervent constancy and continuance in prayer. For who is he so rich and wealthy, but he hath still need of the Lords blessing and protection? whose estate so sure and vnmoueable, but it may quickly bee overturned and brought to nothing? And who( again) so holy & perfect, but he hath continual need of the increase of grace? All which, can no otherwise be had, but by faithful Prayer and calling vpon GOD. Now hereunto for our better encoragement to this duty may be produced also the notable effects which haue ensued vpon the faithful Prayers of the Saints and seruants of God calling vpon him in the time of affliction and trouble. As in the first place, what a comfortable effect did there follow vpon this prayer of Elias? the Lord graciously delivering him and the rest of his faithful, and turning the rage and fury of their cruel persecutors, to their own fearful confusion. The like comfortable success had the Prayers of david, he being always preserved from the wicked attempts of Saul: and the Lord bringing the treachery of his unnatural son and wicked Counsellors to their own destruction. The like regard had the lord also to the Prayers of Hezekiah, jeremy, Daniel, &c. The notable effect that ensued also vpon the Prayer of our lord Iesus Christ is not to be passed over. In the dayes of his flesh( saith the Apostle, Heb. 5.) did he offer up Prayers and supplications with strong crying and tears unto him, Verse 7. that was able to save him from death, and was also heard in that which he feared. The Apostle in these words, not onely declaring, that our lord Iesus Christ in the time of his humiliation and according to his human nature, did pray to his heavenly Father; but that he was most graciously heard, and comfortably assured of a triumphant victory over all the enemies of our salvation, according as in short time afterward it came to pass in very deed. To these might bee added the comfortable experiences which the Apostles, Acts 4. Acts 12. Saint Peter, Saint paul, Saint John, and the rest, had of the lords most gracious inclination to hear their prayers, and to grant their requests, calling vpon him in the time of their imprisonments and grievous afflictions. Such is the Lords bounty and goodness, and so ready is his mighty and merciful hand to perform that promise which in Psal. 50. he maketh unto all such as faithfully call upon him in the time of affliction and distress, Verse 15. saying; call vpon me in the day of trouble: I will deliver thee, and tho● shalt glorify me. Verse 18, 19 And Psal. 145. Th● Lord is near to al that call vpon him, y● to al that call vpon him in truth. he w●●fulfil the desire of them that fear him, b● also will hear their cry, and will sa● them. Much might bee spoken for the further amplification of this point, but in this already delivered, wee may find sufficient matter to encourage us to a cheerful regard and exercise of this duty. And howsoever the lord may oftentimes seem to neglect our Prayers, and to defer the performance of our requests longer then wee would: yet must we not distrust nor be discouraged, but always comfort ourselves with this undoubted assurance, that he is faithful who hath promised, who also will do it. For yet a little while( saith the Apostle) and he that shall come, will come, and will not tarry. Heb. 10, 23, 37, 38. Now the just shal live by faith: but if any withdraw himself, my soul( saith the lord) shal haue no pleasure in him. This Comfort encouraged david, and therefore, 2. Sam. 22. Verse 4. I will call on the Lord who is worthy to be praised, so shal I be safe from mine enemies. He did not despair, but was assured, that as the lord had promised, so would he not fail to give him a comfortable deliverance from his enemies: according whereunto, ought no extremities to discourage us, either from hearty praying unto God, or from reposing an undoubted confidence of being graciously heard, 1 joh. 5, 14, 15. in whatsoever we ask according to his will. Secondly, from the consideration of the notable zeal that was in this holy Prophet wee are taught, that with such a fervent zeal and burnng affection ought all true Christians to be inflamed towards the glory and honour of God, as on the one side to apply unto themselves, & for the comfort and rejoicing of their own hearts, whatsoever tendeth to the aduancement thereof, even as i● themselves were notably honoured and benefited thereby: and on the other side to be no less grieved with whatsoever tendeth to the reproach and dishonour of his blessed name: then if it were directly intended and applied against themselves. Such a burning zeal( I say) was in this holy and excellent Prophet, as evidently appeared, not onely in causing all the Prophets of Baal to bee slain for their Idolatry and blasphemy against the Lord( whereof you heard before) but in that he feared not also to show himself unto Ahab, and that in the heat of all his rage and madness, & in plain and express terms, to discover and reprove his irreligious, 1 King. 18, 18. lewd, and ungodly life. Such a zeal and tender affection towards the Lords glory, was in the Prophet david, he being no less touched to the heart with sorrow and grief, for the blasphemies, for the scorns and reproaches which were uttered by the wicked against the Lord, and against the sincerity of his word and worship, then if himself in his own person had endured them all. As Rom. 15 out of Psal. 69. Rom. 15.3. Psal. 69, 9. The rebukes of them which rebuk thee, fel on me. And Ps. 139 ▪ Psal. 139, 21 22. Do not I hate them o Lord( saith he) that hate thee? And do I not earnestly contend with those that rise up against thee? I hate thē with an unfeigned hatred, as they were mine utter enemies. Thus was david also even as it were devoured & swallowed up with the zeal of the lord; he accounted all those for his enemies, who were the enemies of God, & no less hating & oposing himself against them, then if they had hated & despised him, and intended against him al● the mischief they could possibly devise. Examples of such burning zeal toward gods glory, we haue in diuers other, as in Moses against the Idolatry of the Israelites, it being recorded i● the 32. ch. of Exodus, Verse 19, 20 that when he saw the calf which they had made, & the dancing, his wrath waxed hot, & he cas● the Tables out of his hands, broke them in pieces, burnt the calf in the fire, ground it unto powder, strewed it vpon the Water, and made the children of Israel drink of it. This surely was a marvelous zeal in this holy man towards Gods glory, when he saw it so profaned, he being much more nearly touched thereby with grief of heart, then if the vilest reproach that might be, had been offered to himself. Such a zeal also towards the Lord, had Phinehas, Verse 8. Num. 25. when with his spear he thrust thorough the two fornicators for their filthy wickedness in transgressing Gods law. Notable also was the zeal of joshuah, in punishing the wickedness of Achan with death, as Ios. 7, Verse. 16 25. of jehu 2 Kin. 10. in that he slay all that remained of the house of Ahab in Isreel, & al that were great with him, & his Familiars and Priests, and converted the house of Baal to a filthy use In al which that he was carried with a burning zeal towards God, himself testifies in his words to Iehonadab the son of Rechab, saying, Come with me, and see the zeal which I haue for the Lord. The notable example also o● Hezekiah, in breaking the Brazen serpent which Moses had set up. Of josiah also, 2 Kin: 18, 4 2 Kings 23. Of Nehemiah, chap. 13, 25. Of the Prophet ieremy, chap. 20, 9. But above al others most notable herein, is the consideration of the wonderful zeal that was in our Lord Iesus Christ, when he saw the house of God, and the place of his worship to bee horribly profaned and abused, with the buying and selling of merchandise, Ver: 15, 17 as joh. 2. The ungodliness of the thing did so move him to indignation, as that he forga● al respects of himself, & was so swallowed up of zeal, that he could not not forbear such wickedness any longer, but with a scourge of cords whipped them all out of the Temple. We red also, in diuers other places of the gospel, that although in outward respects, he submitted himself to his Mother, and unto joseph ( whom men supposed to bee his Father) yet whensoever there was any question concerning any particular of his Office and calling( for the accomplishing whereof he was sent of his heavenly Father into this world) he would not yield the least ●ot that might bee unto their affections, but rather reproved them for the same. According as besides the reproving of his Mother. Verse 46, 47, &c. John 2, 3. hereof wee haue another example, Mat. 12. it being there recorded, that when one told him( as he was exercised in teaching the multitude) that His Mother and his Brethren stood without, desiring to speak with him. Who is ●ny Mother( answered he) and who are ●ny Brethren. And a little after, Whoso●uer shal do my Fathers will which is in heaven, Verse 26 the same is my Brother and Si●ter, and Mother. And Luke 14. If any man come to me, and hate not his Father ●nd Mother, and wife and Children, and Bretheren and Sisters, yea and his own life also, he cannot be my Disciple. An● Mat. 10. Verse 35 I am come to set a man at va●ance against his Father, & the daught●● against her mother, and the daughter law against her mother in law, &c. N● that Christs meaning is to give an● encoragement unto children of disobedience, God forbid: but he teach● herein, that the glory of God, th● faith of Christ, and the sincere profession and practise of Gods word a● will, ought to be much more dear● precious unto us, then our earthly p●rents and kindred, and that wee ought rather to be at deadly hatred and contention with them, then to leave a● part of that undone, which the Lo● requireth at our hands, according he plainly afterward expoundeth 〈◇〉 own meaning, saying; He that love father or mother more then me, is 〈◇〉 worthy of me, &c. Verse 37 Now to come to t● reasons wherefore al true Christia● ought to be inflamed with such a b●ning zeal of Gods glory. First, w● must know that the glory of God, is the end of all Gods counsels, and of all Gods creatures. Now, the end which God hath appointed to all our doings, we are evermore to propound and set before us in al and every thing that we take in hand: but god hath appointed, that the end of al our doings should be his glory: therefore his glory at all times and in all things must be especially respected of us, and aimed at, according to that of the Apostle. 1 Cor. 10. Verse 31 Whether ye eat or drink or whatsoever ye do, do al to the glory of God. A second reason, is, because it is the end of our creation wherefore we live, move, and haue our being, that the name of God should be glorified in our mortal bodies, & that we should become sanctified instruments to do that which is in his holy presence. But now as by these examples and reasons you haue herd the description of true zeal: even so must you understand, that there is also a false zeal, and that is, when either under a counterfeit pretence of Gods glory, mens private and particular glory is sough● after; or when there is indeed a zea● towards God, but not grounded, no● moderated nor directed according t● his word. Examples of the first so● of false zeal, wee haue in Ioshua th● son of Nun, so highly respectin● the honour and credite of Moses, a● that he repined at Eldad and Med● for prophesying in the host, and wi●led Moses to forbid them. Num. 11, 2● And another example in the disciples of John the Baptist, Verse 26 joh. 3. murm●ring and complaining of the growin● and increasing credite of Christ, so the love which they bare unto the master. Examples of the other so● of false zeal we haue in the Isralite● of whom Rom. 10. the Apostle sayt● in plain terms, that they had th● zeal of God, but not according to Knowledge. In Vzza, 1 Chron. 13. and in ● paul before his conversion, whereo● himself speaketh. Phil. 3, 6. and of this kind of false zeal speaketh and prophesyeth our Lord Iesus Christ. John 16. Verse 2 ▪ They shal excommunicate you( saith he) yea, the time shal come, that whosoever killeth you, will think that he doth God service. According as of this false zeal, there is, and hath been, most lamentable experience among the Papists. It being no otherwise to bee concluded, but that some of them undoubtedly are carried headlong to all their bloody designs, to the horrible massacres which they haue committed, and( amongst all the rest of the●r Treacheries) to that late and most detestable Gun powder Treason, as at their arraignment and death they confessed; especially, through a blind zeal for the upholding & establishing of the catholic faith which they haue falsely pretended: The devill through Gods just iudgement, having so bereaved them of al sense and remorse, that they persuade themselves, that in murth●ring the King, the Queen, the prince and in effecting the destruction of a● others professing Religion, the● should perform a very merritoriou● work, greatly please God, and do● him most high service. But lettin● this pass: other examples of tru● zeal( besides those already remembered) we haue in holy John the Baptist, in S. Peter, and in S. paul, after his conversion: but these that hau● been alleged, as they plainly approue● how tenderly the glory of God hat● been respected of the Saints and Seruants of God from time to time heretofore, they being much more gre●ued and vexed at the prophanatio● thereof, and much more fiercely pu●suing the enemies & violaters of th● same, then ever they did any of thos● that reproached them, or at any tim● practised mischief against them: even so do they most notably tend to teach, that the like burning zeal, an● tender affection, ought to bee in us, and in every of us, towards the name of the Lord our God, at this day, and from day to day, according to our several places and callings, and the diuers occasions that are offered. But alack( if wee come, to the use and application) where shall a man find such zeal in these dayes of ours, as was either in Elias, david, or in any of the other, that haue been remembered? Who is he that will not storm and chafe, yea and threaten to be revenged, when he shall see himself to be mocked, despised, or upbraided, to be slandered, disgraced, or any otherwise misdealt withal? But although the Lord of heaven & earth be never so much dishonoured before their faces, though they hear his blessed name never so much blasphemed, his saboths never so horribly profaned, his gospel, preaching & profession of it, never so reproachfully spoken of, although men be in company with never such vile swearers, hear never so profane scoffing, never so vain and filthy communication proceed out o● some mouths, see the ordinance o● God in his good creatures never so licentiously perverted and abused to Pride, Gluttony, drunkenness, and excess; yet where there is one tha● is any thing at all moved herewith or taketh these, or any of these things so to heart, as if such abuse were offered to himself, that opposeth himself against such wicked ones, and esteemeth them for his own enemies who thus approve themselves to be the enemies of the Lord? A great par● do rather take delight in them, the● otherwise, and are much more readi● to give countenance and encouragement to such maner of persons, the● once to reprove, or to show any dislike of their ungodly ways. Na● surely, if we examine yet more strictly the estate and condition of th● time wherein we live, we shall find● great coldness and want of true zeal not onely in the common multitude of men and women, but even also in many of those, who haue received gifts and graces from God in a far more high and excellent measure. It being a rare matter( the Lord knoweth) to find a man zealous and resolute in the truth, some fear the loss and expense of their goods, some could find in their hearts to be more forward, but fear that thereby they shall incur the dislike & displeasure of great men, and of such of their Friends, as affect not the cause: some make excuse, by the contempt and troubles which ensue the zealous & resolute profession of the truth, and therefore think it the safest way to come to Christ( with Nicodemus) in the night, joh. 3, 2. to keep their affections secret, to content themselves with a formal kind of profession, to walk in a middle course, to be neither hot nor cold, but lukewarm( as was the Church of Laodicea) that so the Lord may spew them out at the latter end. Reu 3, 15, 16. Clean contrary whereunto i● behoveth us to behave ourselves so as having once attained to th● true knowledge of Religion and godliness, according to the Doctrine o● Christs gospel, and seeing clearly what the lord requireth at ou● hands, what wee ought to do to please him withall, and what to avoid, least he bee displeased, we● may as Children of the light, and no● of darkness, as the Children of th● day, and not of the night, boldly an● constantly stand out in defence o● the glorious gospel of Iesus Christ and bear witness to the sinceriti● thereof, and that not onely privately, but openly, in the face of th● world, saying every one with the Apostle, Verse 16 Rom. 1. I am not ashamed of th● gospel of Christ: for it is the power ● God unto salvation, to every one that believeth. And with the Prophet D●uid. Ps. 119. Verse ●6 I will speak of thy Testimonies, before Kings, and will not bee ashamed. It followeth in the Prophets complaint, as you may see. 1 Kin. 19. The children of Israel haue forsaken thy covenant, &c. In which words, Nominales, not reales. whereas he first setteth thē forth by a title of excellency, & calleth them Israelites: we are to observe, that it was a great honor to the people of the Iewes to be called Israelites; yea, such an honor & dignity, as was not proper to any other nation or people under the heaven, Whith are israelites( saith the Apostle, Ro. 9) that is to say, not Gentiles, Verse 4. not a people of the common sort of men, but of the most noblest generation throughout the world. For the word Israel signifieth a prince of god, or a preuailer with him; & the name and title of israelites was derived unto them from the patriarch jacob, unto whom the same was given by an angel of God, who wrestled with him, as he went from his uncle Laban to the land of Canaan, & when as in the same combate he prevailed not, but jacob withstood him unto the end; he then said unto him, Thy name shal be jacob no more, bu● Israel: because thou hast power with God ▪ thou shalt also prevail with men. Thi● was the original of the name and title of Israelites wherewithal th● Iewes were adorned: they receyue● the same not from the nativity of Jacob, but by reason of a victory which he obtained even before and wit● God( The Lord of his infinite goodness vouchsafing him greater powe● to resist, then it pleased himself to express in assailing, even as such experience of his grace and favor, hau● the rest of his Children from day to day.) For this cause, was jacob calle● Israel, and hereupon from him wer● they called Israelites. So then, from hence very fitly followeth, and we● may learn( by the way) that as it i● a great honour unto any Nation an● people to be honoured of God wit● holy and honourable titles, and wit● all such graces, as may be undoubted seals and assurances of Gods special love and favour: So on the contrary, can there be no greater dishonour unto any Nation and people, then to abuse the Titles wherewith God hath honoured them, and to vnseale again( as it were) the assurance of his love, in abusing the graces bestowed vpon them. Thus stood the case with the Iewes, they were honoured of God, not only with the Title of jew( which signifieth a man dedicated to true religion) but also of Israelites, which( as you herd before) was no less honourable then the same. According as this, doth the Apostle most notably approve and confirm. Verses 4, 5. Rom. 9. when he saith, that unto them appertained the Adoption, and the glory, and the covenants, and the giuing of the law, and the service of God, and the promises. Of whom are the Fathers, and of whom concerning the flesh Christ came, who is God over al blessed for ever, Amen. I will not now stand to enlarge the excellency of these privileges and prerogatives, nor allege the many Testimonies of the Scripture that might bee produced for the amplification thereof, accounting this onely Testimony of Moses. Verses 10, 11, 12. Deut. 32. to be sufficient, where he saith, That the Lord● lead him about, taught him, and kept him as the Apple of his eye. As an Eagle staireth up her Nest, fluttereth over he● Birds, stretcheth out her wings, taket● them, and beareth them on her wings. S● the lord led him, and there was n● strange God with him. But now, as after this maner without measure and limitation, the lord extended towards them his inestimable goodness and mercy, even so on the contrary, how unnaturally and unthankfully they perverted and abused the same; besides this complaint of the Prophet Elias, and the discourse o● the Apostle in diuers chapters of this Epistle: this also doth Moses in the very same chapter, discover at large. Vers. 15, 16. But he( saith Moses) that should haue been upright( that is, should haue glorified God, in walking worthy of such special love) when he waxed fat, spurned with his heel, he forsook God that made him, and regarded not the strong God of his salvation. They provoked him with strange Gods, &c. But now letting them pass, and to come a little nearer to ourselves. As it was an honourable Title of the Iewes to be called Israelites, so is it no less honourable for us at this day, to be called Christians; Nay, if wee mark it well, wee shall see, that the name of Christians wherewith God hath honoured us, is far more honourable, then ever was either the name of Iewe or Israelite. The same being derived to us, neither from jacob, nor judah, but even from the son of God himself, and first given to them that professed the gospel at Antiochia in Syria, Verse 26. as Act. 11. & importing as much as anointed of God for Kings and Priests. again as they had the Law, so haue we th● gospel, and how surpassing excellent a blessing the enjoying of th● gospel is, above the enjoying of t●● Law, Verse 17, our Lord Iesus Christ, Mat. 1● doth plainly declare, where he sayt● that Many Prophets and righteous me● haue desired to see those things which w● see, and to hear those things which w● hear by the Gospel, and haue neither se● nor heard them. Much might bee spoken, but in one word, how high a● excellent soever on the one side, th● Lords mercies and favours were towards the Iewes, yet much more su●passing excellent is, and hath been h● grace and favour towards vs. A● how great and intolerable soeue●( on the other side) was their unkindness and unthankfulness, yet neue● had the Lord such cause to complai● thereof, as he hath against our unkindness and unthankfulness, at th● day, in contemning his word, in di●obeying his will, in continually provoking him to anger and indignation, by our lewd and unreformed lives, although above many other other Nations and people, he hath chosen us for his peculiar inheritance, and bestowed his benefits and blessings vpon vs. Giuing us the light of his word, and calling us most lovingly and familiarly thereby, to bee his chosen people, and heirs of his heavenly kingdom, vouchsafing us peace, the reign and government of godly Princes, & whatsoever else our harts could possibly desire. But now, whereas he hath long looked for the true fruits of obedience and thankfulness at our hands, that we accordingly should glorify him in the true fruits of holinesse and righteousness all the dayes of our life: it is found as directly against us, as ever it was against the Iewes; that we are as disobedient, & as gainsaying a people, as ever were they. For shal we call them Christians, that are louers of ple●sures, and worldly profits, more the● they are of godliness and Religion Who make no conscience of absenting themselves from the hearing o● Gods word, and hear it idly & carelessly, when they are present, and v●terly without fruit? Who are vain● Swearers, Drunkards, Whore masters, that are Scoffers, railers, sithy Talkers, Backbiters, such as w● never be appeased, but given to contention, debate, and strife? Surely wee may call these( and such as the● are) Christians, even as the Iew●● were called Israelites; Christians i● name, but very Atheists and Hyp●crites in truth. And now, whethe● very many be not of this dispositio● and whether this be not all the christianity that is in them; I would t● God, it were less apparent then it i● clean contrary whereunto, it b●hooueth us( in the fear of God) t● behave ourselves. Let us not dishonour the holy and honourable title of Christians, wherewith God hath honoured vs. Let us endeavour to bee Christians, not in name onely, but in truth and verity. Not content ourselves, to say, Lord, lord, wee are Christians, wee are Protestants and Professors of the gospel; but let us evermore haue a care and a Conscience to amend our lives, and to be reformed in every thing that is amiss, according to the rule of Gods word. For this is it to bee a right Christian indeed: and thus much as touching the Title of excellency, where ●he calleth them the children of Israell. Now the complaint itself, which this holy Prophet prefereth against the children of Israel, beginneth thus; They haue forsaken thy covenant. God made a covenant and promise to Abraham, Isaac, and jacob, and to their seed and posterity, to bee their God and the God of their seed after them, that they should bee his chosen and peculiar people, blessed with mo● excellent and special privileges an● prerogatives, above all other Nations & people throughout the world The Conditions of this Couenan● were, that they should Walk before Go● & be upright, that they should worshi● him alone, love him above al, fear● him above all, pray unto him onel● aclowledge him to be the only author and fountain of all good thi●ges, and therefore depend vpon hi● and trust in no other, and so forth as is comprehended in the two T●bles of the ten Commaundement● Now this covenant, by their idolatry and other abominations, th● forsook( as the Prophet here co●plaineth) transgressed the Condi●ons thereof, and so worthily mou● and provoked the Lord to anger. a very few words then will I comprehend one point more from hence, so conclude for this time. We he learn and observe, that as to co●nue constant in the faith and fear of God, and in the sincere profession & obedience of his word, is a notable argument of election, of a man sealed and sanctified to eternal life: even so on the contrary, to start aside like a broken Bow, to decline and fall away in this behalf: a fearful Argument of reprobation, that such as do so, do not belong to eternal life. This( I say) is manifest in the Iewes, who by their apostasy and falling away from the covenant which God had made betwixt himself and them: most fearfully cut off themselves with all, from all partaking of his grace and favour: whereas, if they had zealously continued in the ways of the same covenant, and expressed any true regard of walking uprightly, according to the conditions therof, they should for ever haue been most happy and blessed. For as the Apostle most notably saith. Rom. 2. Verse 7. They shal haue eternal life, not simply who do well, or who by Well doing seek glory, honor, and immortality, bu● which by continuance in well-doing, &c. that is, who when they haue begun to do well, go forward, and continue well doing, without weariness or ceasing at any time, or upon any occasion: always remembering what our Lord Iesus saith, Verse 62 Luke 9. No man that putteth his hand to the Plough, and looketh back, is apt to the kingdom of God. whosoever hath once given his name unto Christ, and taken upon him the profession of his gospel, it standeth vpon the weight of his salvation, that he constantly go forward. And therefore notably said our Lord Iesus, John 8. to those that believed in him, and were entred into the profession of his name, If ye continue( saith he) in my word, ye are verily my Disciples: as if he said, if ye slide back and turn aside, I will make no reckoning of you. So that it is to no purpose for any man to begin well, unless the whole course of his life, be according to the same beginning. And therefore, Verse 9. Gal. 6. doth the Apostle exhort the faithful not to bee weary of well doing: for in due season,( saith he) we shal reap, if wee faint not. Comparing such as faint, or give over in the course of godliness, unto slothful husbandmen, who when they haue ploughed the land, & sowed their seed, take no further regard, neither of covering the seed, nor of preserving it from the devouring birds, and therefore are so far from reaping any fruit of their labour, as that it had been much better for thē, that they had never begun. hereupon saith our Lord Iesus Christ also. Mat. 10. Verse 22. That he who endureth to the end shalbe saved. Not he that will seem religious, and well affencted to day, to morrow, or for some small space of time, according to the condition of the time, or di●position of the Company, among which he is, but resolutely and constantly persevereth in the sincere faith and obedience of Christs gospel, without suffering himself, by any Company, or by any alteration whatsoever, to be removed from the same. Such an one( saith Christ) and none but such shall be saved. For this cause also most excellently. verse 24, &c Mat. 7. doth he compare such as constantly continue in the faith and obedience of his Doctrine, unto a Wise-man, that buildeth his house vpon a rock, upon which, though the rain fall, the floods come, and the wind blow and beate; yet it standeth firm, because it is grounded upon a rock. And on the contrary, those that hear the word, and continue not in it, he resembleth unto a foolish man, building his house upon the sand, and so ready with every blast of wind to be overturned. Now as by these sentences wee see what a blessed thing it is to continue constant in the faith & fear of God; even so on the contrary, how fearful and dangerous a thing it is, to decline and fall away from the truth. The Scripture also sheweth in many places, and by many examples, as Heb. 6. where the Apostle saieth, that it is impossible that such should bee renewed by repentance. And 2 Pet. 2. Verse 6. It had been better not to haue known the way of righteousness, then knowing it, to turn from the holy commandment given unto them. The Galathians began well, but because they constantly held not out, we may see, Verse 21. Ch. 3. & 5. how sharply they are rebuked by S. paul. The Church of Ephesus. Reu. 2. began well, but because they continued not in well doing, fell from their first love, and were nothing so zealous afterward as before, we may see in that Chapter, Verse 5. how the lord threateneth to remove their candlestick out of his place, except they amend, and do the first work again. Much might be spoken, but it is to be observed, what the Lord saith by the Prophet Ezechiel, Ch. 18. that although a man in former times hath been never so righteous and forward in good duties, yet if he continue not therein, but decline and fall into iniquity, Shal he live? Verse 13, 24 He shal not live( saith the Lord) he shal die the death, and his blood shal be vpon him. Al his righteousness that he hath done, shal not be mentioned, but in the transgression that he hath committed, and in his sin that he hath sinned, in them shal he die. For this cause most notably james 1. Verse 25. Who so looketh( saith he) in the perfect Law of liberty, and continueth therein, he shal be blessed in his dead. And 1 Cor. 9. So run that ye may obtain, Verse. 24 that is cheerfully & constantly unto the end of your race. hereunto belongeth also the nottable commendation which the lord giveth in job 2. Verse 3. That there was none like him in all the earth, an upright man, one that feareth God, & eschewed evil: for yet( saith the Lord to Satan) he continueth in his uprightness, although thou mouedst me against him; that is to say notwithstanding the manifold temptations of the devil, & the often accusations whereby he moved and provoked the Lord against him. And to this may be added, the notable exhortation of the Lord to the church of Thiatira. Verse 25, 26 Re. 2. That which ye haue already, hold fast till I come, for he that overcometh & keepeth my works to the end, to him will I give power & nations, &c. Now the consideration of this point may thus serve for our use, that seeing to continue constant in the grace of god, & in the truth of Christs gospel, is a matter of so great importance, as that without it, we cannot be saved: & therewithal seeing there want not fearful examples in this behalf, many being to be found, who haue been far more zealous of Gods glory, & much more fruitful in well doing in times past, then they are now; the longer they live, the more barren in goodness: & whom if a man either exhort to any good thing for the present necessity or occasion, or ask why they bee not more forward and zealous, according to their knowledge, they will be ready to object how forward they haue been, and how much good they haue done in times past; nothing at al considering that in not being zealous now as heretofore, they haue great cause to stand in fear of their estate before God, it being most sure and certain, that there is nothing more daungerous then for men to go backward in this behalf. For a man can no sooner decline from well doing, but he shall presently fall into evil doing, there being no medium nor indifferent abiding betwixt good and evil. And when a man from good is thus fallen into evil, is thus declined and gone backward; it is true, and it is to be considered what the Prophet Ezekiel hath, that all the former righteousness of such a one, is but as if it hath never been, onely his present sin and transgression shal be called to an account, and all his goodness shalbe quiter forgotten. And now considering( as I said before) many fearful presidents and examples in this behalf, how highly it standeth us vpon, to pray and beseech the Lord, to bestow upon us the most excellent gift and grace of constancy and perseverance in the faith, so as being once partakers of Gods covenant, and admitted into the state of salvation, we may therein stand firm and vnremooueable against all the Engines of hell and damnation, and in despite of the divell, and of all other enemies of our salvation, I need not urge it further, every one that hath any spark of grace, may easily perceive: and the lord give us all grace to make good use of it, for Christs sake, Amen. The third Sermon. Rom. 11, 3, 4. Lord, they haue killed thy Prophets, and digged down thine Altars, and I am left alone, and they seek my life, &c. NOw it further followeth in the prophets complaint, they haue killed thy Prophets, &c In 1 Kings 19. the casting down of the altars, is mentioned before the killing of the Prophets, but the change of the order makes no difference in the sense. The Prophet declaring, that the Israelites( whereby shee understandeth the ten Tribes) were become so Rebellious against the lord, as tha● they could not suffer any of his Prophets to remain alive, nor any Token or Monument of his worship o● service to stand in their sight. For by the Altars, there is no doubt but tha● he hath relation unto the ancient places, where Abraham, Isaac, and jacob were accustomend to offer Sacrifices And although we red not, that the altar at jerusalem was utterly razed yet was it most horribly and filthil● polluted. Altars and groves being reared up unto Baal, and sacrifice every where offered unto him, & to suc● like Idols, to the mighty provoking of the holy one of Israell to anger ▪ So then to the Doctrines. First, ther● arise from hence for our further comfort and instruction, these two general points. The one is this; That th● militant Church of Christ, which consisteth of the company of the elect and faithful that live upon the earth, doth not always so flourish with the outward marks of the preaching of the word, of the right administration of the Sacraments, and other like public exercises of religion and godliness, as that it may visibly bee known and discerned in the world. But that the Lord oftentimes in his just iudgement, and for the sins and vnthankefulnesse of the people, suffereth the truth of his word, his Sacraments, and his own true worship to be so obscured and defaced, as that the Church seemeth to be quiter razed out, and not so much as the face of a Church to be seen in the world. And yet notwithstanding, even in the thickest darkness of ignorance and infidelity that ever was from the beginning; the lord had always a Church in the world, yea many true Worshippers and professors of his name, that were never overwhelmed with the abominations of the wicked, according to that of the Apostle 2. Tim. 2. The foundation of God remaineth sure, and hath this seal; the Lord● knoweth who are his, &c. In the daye● of Elias, there was such a general apostasy and falling away from God, and from his true worship, as that he verily supposed that there was not one faithful man but himself: but yet the lord at that time had his Church, even 7000. true Worshippers, that never bowed their knees to Idolatry, although they remained invisible and so secret, that Elias knew not whether to resort, to join himself with any one member. And after this maner( as the Apostle here giveth to understand) is the case to be considered as concerning the state o● the Iewes, at the coming of Christ and in the time of the Apostles, insomuch, that although it might seem it outward appearance, as if they were al● given over to infidelity and hardness of hart, and that God had utterly cast them off, from the partaking of his grace, yet was there( no doubt) a faithful remnant among them that did belong to eternal life. But nnw to make it yet more plain, that the church of God at diuers other times, haue been( & so consequently may be) invisible. This is manifestly proved in the example of the daies of Ahaz, when the Altar of God was removed, and an Idolatrous Altar by the High-priests consent set up, Verse 11. Verse 19, 2. King. 16. and ch. 17. it is said, that neither judah kept the commandements of the Lord, but walked according to the fashion of Israel. Likewise when Manasseth built Idolatrous Altars in the Temple; and when Amon walked in all the ways of Manasseth. 2 King. 21. Al these, with diuers other examples( that might be remembered) do evidently prove, that the Church of God may sometimes be invisible, & doth not always visibly appear to be known and discerned in the world: howsoever as I said before, the foundation of God always abideth sure and God is never without his elec● among men. The evident truth o● which point, as it plainly confutet● this assertion of the Papists, wherea● they hold & affirm, that the Church is, and always hath been visible, an● not at any time invisible, clean contrary to the evident scope & purpose of the Apostle in this place, and to a● the other examples which haue bi● remembered. The spirit also plainel● prophesying of the church of Christ revel. 12. Verse. 14 That he should fly into the wilderness; according to the manifold experiences in the time of popish tyranny, wherein although there wer● many thousands of sincere professor● of the glorious gospel of Iesus Chris● yet by reason of the horrible persecutions, they did not always visibly appear to the world; even so witha● it teacheth us, that as wee alwaie● continue undoubtedly resolved, tha● the lord God hath evermore his Church vpon the earth; yea, although the whole world do seem never so much to bee utterly overwhelmed with ungodliness and Idolatry: even so withall, that wee be so far from persuading ourselves, that it is of necessity, that the Church of Christ should always visibly appear, with the outward marks and tokens of the same, or with glittering shows, and vain pomp, according to the foolish conceits, and vain brags of the papists; as clean contrarywise to know and understand, that it is much more necessary and convenient, that it should sometimes be invisible, and that the faithful members thereof should be rather afflicted then otherwise, according as of this we shal see more fully in the next point. lord( saith Elias) they haue killed thy prophets &c. The second general, arising from this complaint of the Prophet, and from the consideration of the time wherein he lived, is this. That howsoever God doth favour and love his Church, yet doth he often suffer the same to be grievously afflicted; according as in regard of her manifold persecutions, thus complaineth the Church, Verse 1, 3. psalm 129. They haue oftentimes afflicted me from my youth( may Israel now say) they haue oftentimes afflicted me from my youth. The Plowers ploughed upon my back, and made long furrows. This( I say) is most clear and manifest in this History of Elias his time. The rage and fury of the wicked being so exceeding great against the Saints and servants of God, as that they were constrained to hid themselves in caues & holes, and to the outward view, seemed to be utterly destroyed from the face of the earth. This may further bee amplified not onely by other Histories of the Old and New Testament, but also by the example of the primitive Church of Christ, and from thence unto this present, that there hath been no one age of the world, from the beginning, but by the church and people of God, preaching, and professing obedience to the will and commandements of the lord, haue either generally or in the particular parts and members, been grievously afflicted and persecuted by wicked & ungodly men, raised up by satan to that end; as Abel by cain, Isaac by ishmael, jacob by Esau, the whole Church of God by the Egyptians, by the Babylonians, the philistines, david by Saule, Micah, jeremy, & the rest by the false Prophets of their time, our lord Christ & his Apostles, by the Scribes and Pharisees, the Church of Christ in the beginning, by the heathenish tyrants, Nero, trajan, Domitian, Dioclesian, after Constantine by the Arian emperors, & in these later dayes, by the Popes, and their instruments. Nay, where is there almost any faithful Minister, or honest christian in any particular congregation, that maketh Conscience to discharge his duty in the fear of God, and refuseth to run with the multitude to the ways of sin: but the divell will be sure to raise up one wicked instrument or other, to afflict and persecute him at least-wise with the tongue, as ishmael did Isaac, if they bee restrained from a more violent course. Now as touching the Reasons wherefore GOD suffereth his Church and chosen people to be oftentimes thus grievously afflicted & persecuted. First we must know, that howsoever sin bee the general cause of all afflictions, yet the lord in afflicting his Children, hath always a further regard then the punishing of their sin. As that his glory in their patient enduring, and in the manner of their deliverance, might bee effectually magnified and extolled, according as we see this manifestly confirmed. Verse 2, 3. John 9. by our Lord Iesus christ, in the example of him that was born blind, as concerning whom, when the Disciples demanded, saying; master, who did sin? this man or his Parents, that he was born blind? Iesus answered, Neither hath this man sinned, nor his Parents, but that the works of God should be shewed on him. To the same effect speaketh he also, joh. 11. as touching the sickness of Lazarus, that it was not unto death, but for the glory of God, that the son of God might he glorified thereby. A second reason is, that by afflictions he might prove and exercise their faith and patience, as this is manifest in the example of job. And as to this effect speaketh the Apostle Peter, 1 Pet. 4, 12. 1 Pet. 1, 7. 1. Epist. 4. and before in the first Chap. That the trial( saith he) of your faith, being much more precious then Gold that perisheth( though it be tried with fire) might bee found unto your praise and honour, and glory, at the appearing of Iesus Christ. A third Reason is, that by this means they might be drawn nearer unto God, & more obedient and conformeable unto his blessed will. For even as Iron, if it be not occupied will wax rusty; and as the air, if the Clouds be not driven away with the wind, will be corrupt and contagious: even so is it with the children of God, they are more outward to every good thing, much more secure and senseless in sin, much less apt to call upon God, to trust in him, to give him thanks, and to submit themselves unto his will, in the time of ease, peace, and prosperity, then in the time of trouble, affliction, or distress, according as beside many other which might bee produced, this is manifest in the example & confession of david, as Ps. 119. Vers. 67, 71 Befor● I was afflicted( saith he) I went astray but now I keep thy word. And a littl● after, It is good for me that I haue been afflicted, that I may learn thy Statutes Thus and by these Reasons you see that howsoever afflictions bee grievous, to the flesh of Gods Children yet they are notwithstanding very profitable for them, and bring them great commodity. They are diminished by them one way, but they are augmented another way: Although their mortal bodies be thereby weakened, & their worldly wealth wasted, their liberty abridged, and even their very lives oftentimes taken from thē: yet get they plentiful increase of spiritual and heavenly riches, which are not transitory, nor subject to corruption, knowledge of God, & of his love, faith, zeal of Gods glory, repentance, patience, peace of conscience, the seal and assurance of a far better life; according as heere-unto most notable tend the words of the apostle. 2 Cor. 4. Verses 16, 17, 18. Therfore we faint not, but though our outward man perish, yet the inward man is renewed daily. For our light affliction which is but for a moment, causeth unto us a far more excellent & eternal weight of glory. While we look not on the things which are seen, but on the things which are not seen, for the things which are seen, are temporal, but the things which are not seen, are eternal. over and besides al this, 2 Tim. 3, 12 we are yet further to know, that it is a lot assigned in the providence of God, to all them that will live godly in Christ Iesus, Acts. 14, 22 that they should suffer affliction; and that as our Lord Iesus christ by the cross, & by much affliction, entred into the possession of his heavenly glory, so we by many tribulations, should enter into the kingdom of heaven. And lastly, that it is an unchangeable ordinance and decree of God, that the godly should haue all their troubles and sorrow in this life, and the wicked on the contrary, all their ioy, ease, pleasure, and delight. That the godly sustain all their anguish and trouble in this life, it is evident, not onely in the Parable of Lazarus, presently ascending( after the death of his body) into Abraham his bosom, Verse 22. Verse 13. Luke 16. but also revel. 14. Blessed are the dead, which hereafter die in the Lord. even so saith the spirit, for they rest from their labours, and their works follow them. Verse 4. And chap. 21. it is said, that God shal wipe away all tears from their eyes, and there shal be no more death, neither sorrow, neither crying, neither shal there bee any more pain, for the first things are passed. And now, as thus standeth the case with the children of God, even so clean contrariwise with the wicked and ungodly, whensoever they endure any trouble or sorrow, it tendeth not to their good( as the troubles of Gods Children do) but it is a beginning and an entrance into greater misery, & far more fearful judgements, out of which they shall never be able to deliver themselves. Although they enjoy health, peace, prosperity, and be advanced to the honours and preferments of this life, possess all things in this world which their health can desire, yet herein haue they no seal of Gods special love, all these things tending to no other ends, but to prepare and fat them up against the day of slaughter. Their destruction( as Salomon saith) shall come suddenly, and who knoweth the ruin of them both. Their glory and honor, their delights and prosperity, are not only of very small continuance, but even as nothing in comparison of their ruin and destruction which shall be wonderful fearful, & continue for ever. According as of this difference speaketh the Apostle S. Peter. 1 Ep. 4. Verse 17, 18. The time is come( saith he) that iudgement must begin at the house of God: If it first begin at us, what shal the end of them be, which obey not the gospel of God? And if the righteous scarcely bee saved, where shal the ungodly and the sinner appear. hereunto appertaineth also, that notable sentence of the Lord, which he uttered as he went towards the place of his sufferings, Verse 31. Lu. 23. If they do these things( saith he) to a green three, what shal bee done to a dry? If the dear Saints and seruants of God, and are as green and ftuitfull trees, who bring forth precious and pleasant fruits of holiness and righteous. If they by Gods ordinance must in this world be so vexed, persecuted, and tormented: where then( as S. Peter demandeth) shall the wicked and ungodly ones appear? what shal become of them, being so utterly voided of all virtue and goodness? Examples of Gods judgements upon the wicked in this life, we haue in Kaine, pharaoh, Iudas, and in many other, but howsoever they escape( as most commonly they do in this world) yet shal they not fail to be double and triple recompensed in the world to come: the less they here endure, the more bitter shal be their pain, and the more grievous their punishment in hel, & condemnation with the devil and his angels, out of which there shal be no redemption. Much might be spoken to amplify this further, but by that already delivered, wee may see clearly enough, that howsoever the Godly haue here all their sorrow, and the wicked in this life all their ioy and felicity; yet the same ioy and felicity of theirs, is nothing else( in truth and indeed) but extreme misery. They live in pleasure on the earth( as S. james speaketh) and in wantonness, and nourish their hearts, as in a day of slaughter. For unto the slaughter must they come at the length, as well as the Beasts that are fatted up. O Lord( saith jeremy, jer. 12, 1, 2, 3. chapped. 12) if I dispute with thee, thou art Righteous: yet let me talk with thee of thy judgements, wherefore doth the way of the wicked prosper? Why are they in wealth that rebelliously transgress? Thou hast planted thē, and they haue taken root, they grow and bring forth fruit, &c. And a little after, pull them out like sheep for the slaughter, and prepare them for the day of slaughter. Of this also speaketh the Prophet Malachy, cha. 4. that there shal bee a very great difference at the day of Iudgement betwixt the godly and the ungodly, the proud and all they that do wickedly, Mal. 4, 1, 2. being burnt as stubble, and so as there shall remain neither roote nor branch in that day, but unto al them that fear the Lord, shal the Sun of righteousness arise, and safety preserve them. hereunto appertaineth that also of the Prophet david. Psal. 37. Psal. 37, 35, 36. I haue seen the wicked strong, and spreading himself as a green Bay-tree, yet he passed, and lo he was gone, & I sought him, but he could not bee found. Also Psal. 73. Psal. 73, 3, 4 5, 6, 7.8, 9.14, 18, 19, 20. I fretted at the foolish, when I saw the prosperity of the wicked: for there are no bands in their death, but they are lusty and strong, they are not in trouble as other men, neither are they plagued with other men: therefore pride is a chain unto them, and cruelty covereth them as a garment, their eyes stand out for fatness, they haue more then their hart can wish, &c. whereas he for his part was on the contrary, daily punished and chastened every morning: But a little after it followeth, I went( saith he) into the Sanctuary of God, and then understood of their end. Surely thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and horribly consumed? As a dream when one awaketh, &c. Now let us come to the uses which may follow upon this point. First seeing it is the ordinance of god that his dearest children should be afflicted and endure tribulation in this life, be like unto Christ in humiliation and sufferings, before they can partake of his glory, that therefore in the fear of God, whensoever we are any way afflicted, or in distress, in poverty, sickness, or howsoever else; we bee so far from fainting or being discouraged, as contrarily conceive hope, and be of good comfort, assuring ourselves, that if we truly fear GOD, they are so many arguments of Gods special love and favour towards vs. And that seeing( howsoever sin be the general cause of all afflictions yet) the lord God in the afflictions of his children, regardeth nothing so much the punishment of their sins, as his own glory and their good, making an end also of al their miseries in this life, and so as after this life, there remaineth nothing for them but glory, honor, and peace; that therefore with the Apostle Rom. 5. Rom. 3, 4, 5 We rejoice in tribulations, knowing that tribulation bringeth forth patience; patience experience; experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our harts by the Holy-Ghost which is given unto vs. A second use is, that we be so far from judging and esteeming the state and condition of the wicked and ungodly, to be happy and blessed, and so consequently from framing ourselves in affection or conversation to be like unto them, because they live in health, peace, & are not so troubled, hated, despised and persecuted as other men, as clean contrariwise knowing by that which hath been spoken that all their ioy and felicity is in truth and indeed but extreme misery and that instead of their easy & pleasant life in this world, there remaineth nothing for them but extreme anguish for evermore, horror for ioy, pain for pleasure, yea such tribulation and anguish, such horror, pain, and fearful torments, the grievousness whereof cannot possibly be expressed, and out of which there shal● never be any Redemption; that therfore( I say) we be so far from esteeming ourselves or others to be happy, in regard of any outward prosperity whatsoever; as clean contraril● to learn thereby whiles we are heer ▪ to work our salvation in fear an● trembling. That seeing a man ma● be wealthy, and yet unhappy, live i● ease and peace, and yet bee accursed ▪ we therefore settle the foundation o● all our happiness vpon the word of God, accounting ourselves, and all others in a blessed estate onely, so far forth as we fear God, and are sanctified by his Spirit to yield obedience to his blessed will, and no further. For blessed( saith david, Psal. 128. Psal. 128.1. ) is every one that feareth the Lord, and walketh in his ways. he saith, not that a man is blessed, because he liveth in wealth ease, peace, or rest, or that he is unhappy, that is in any affliction & distress, but from hence deriveth he the argument of all true happiness, that men truly fear God, and walk in his ways; so that if we feat God and walk in his ways, in what estate condition or account soever wee be in this life, yet shall we be sure to be blessed of God. Thus much generally: Now more particularly. lord( saith Elias) they haue killed thy Prophets, & digged down thine Altars, and I am left alone, & they seek my life. I might fitly in these words raise diuers particular instructions, but because I would gladly speak somewhat of the Lords reply, which doth follow in the next words; therefore I will briefly comprehend the whole, in one point. We haue herein a lively Image and description of the nature and affections of wicked and ungodly men, when the Lord hath once forsaken and given them over to a reprobate sense. They can abide no personnes worse, then his holy Prophets and Ministers, who are sent of God to teach and instruct them, to discover and reprove their sins, and to exhort them to repentance and newness of life; nor any thing less, then the Tokens and testimonies of true religion and godliness, insomuch that they will not fail, to the uttermost of their power, to abolish and roote out all remembrance of the same: what a great number of most excellent prophets the Lord from time to time, raised up and sent among the people of Israel, to call and convert them to the obedience of his will, & to the right way and maner of worshipping him: the history of the scripture doth most plentifully declare: but how tiranously on the other side, they were handled and entreated, how despised, how cruelly murdered and persecuted to the death, besides this present complaint of the holy Prophet Elias. The words of our Lord Iesus Christ. Mat. 23. do plainly declare, whereas their expostulating the matter with the Iewes, evidently convinceth even by their own confession, that they were the children of thē that murdered the prophets: & therefore addeth, Fulfil ye also the measure of your fathers: Mat. 23, 31, 32, 34, 35. & presently after, Wherefore, behold I sand unto you Prophets, wisemen, & Scribes, & of them ye shal kill and crucify, and of them shal ye scourge in your synagogues, & persecute you from city to city, that vpon you may come al the righteous blood, that was shed vpon the earth, from the blood of Abel the righteous, unto the blood of Zacharias, &c. As touching the Reasons wherefore the wicked are thus maliciously bent against Gods children. First, we must know that malice is rooted of old in the hearts of the wicked, against the seruants of God, through the instigation of satan the Father and author of it: and who, as he sought the destruction of our first Parents, even so soon as they were, so did he presently fill the heart of cain there-with, which caused him to murder his righteous and innocent Brother. For so far will malice urge and provoke that man, in whom it is seated by the divell, that his heart and his hand, and al the powers and faculties of his soul and body, will bee continually employed, and endeavouring, not only to reproach, disgrace, and hurt by all possible means, but even also to deprive those of their very lives, whom they envy and malice in their hearts. This malice and hatred( I say) is perpetual, and will never haue an end, so long as there is a devill, and the Saints and seruants of God, do remain vpon the earth. A second reason wherefore the wicked bear such deadly hatred and malice towards Gods faithful servants, is, because such as fear God truly, cannot frame and conform themselves to their corrupt humours and dispositions to say as they say, and to do as they do, according as this reason doth the Apostle S. Peter render. 1 Epist. 4. 1 Pet 4, 4. It seemeth to them strange, that ye run not with them to the same excess of riot, therefore speak they evil of you. For as light and darkness, Christ and Belial cannot possibly agree in one, no more, is it possibly that profane and wicked men should affect, or like of any other in their hearts, but onely of such as in affection and disposition are like to themselves. And a third reason is, because( what show soever they will sometimes make to the contrary for carnal respects) yet in their harts they utterly dislike, and cannot abide the sincere Doctrine of Christs Gospel, which the Saints and seruants of god do preach and profess, as this doth our Lord Iesus Christ confirm. John 8. John 8, 37. Ye seek to kill me( saith he) because my word hath no place in you. The sincerity of religion is too precise in the account of earthly minded men, and because it tendeth to abridge them of their carnal liberty and licentiousness, they cannot away either with it, or with any of those, who sincerely either preach it, or make profession of it. Thus haue you seen the Reasons wherefore the wicked and ungodly, are thus maliciously bent against the children and Seruants of GOD; yea and it is further also to bee observed in this History and Complaint, that such and so insatiable is the Tyranny of such wicked ones, where they bear the sway, that they are so far from repenting themselves of the former mischiefs and murders which they haue committed, as that they most barbarously go forward in the same, without remorse of Conscience, never restraining their rage, nor moderating their fury, so long as they can find any of Gods servants upon the earth. jezebel the wicked wife of ungodly Ahab, had made such a havoc of Gods true Worshippers, that shee persuaded herself, that there was none other of them left, but the Prophet Elias( yea, and of this mind also, as wee see here was Elias himself) and yet shee was so far, either from repenting herself, or being satisfied with that she had already done, as that by all possible means, she endeavoured herself to bring him also to destruction. herein we haue many other examples, as in Kain, who after he had once conceived a wicked purpose in his hart to murder his brother Abel, and that for no other cause( as S. John sheweth. Verse 12, 1 Epist. 3.) but because his Brothers works were good, & his own evil) he would by no means cease or give over, till he had effected it indeed. In Pharoa towards the destruction of the little Infants of the Israelites, and of Herod in his time. Of this disposition also was Saule, who by no means, nor by any duty of service, could possibly bee persuaded to receive david into favour again, after he had once taken displeasure against him, but continually endeavoured himself to bring him to Destruction; although david for his part never did him hurt, but the fault was evermore in himself: and being kindled with displeasure against Ahimelech the High-priest, for Dauids cause, no excuse nor reasonable answer, could possibly appease or pacify him, until fourscore and five Priests of the Lord were slain, and the City of Nab, destroyed, with all the men, women and children that were in it. 1 Sam. 22. An other like example whereof we haue in Manasseth, of whom it is recorded, Verse 16 2 Kings 22. That he shed innocent blood exceeding much, till he replenished jerusalem from corner to corner. And for the like cruelty is jerusalem also. Verses 2, 3. Ezech. 22. called a bloody City, a City that sheddeth blood in the mids of it. And for this cause also, are such wicked ones resembled in diuers other places of the Scriptures, to ramping and roaring lions, greedy of their prey, such as regard not what tyranny and cruelty they exercise, and show what horrible wast and desolation they make & commit, nor what pitiful mourning and lamentation they cause and procure, so as their corrupt and devilish devises may be accomplished. According as besides all other examples, this is most apparent in the enemies of the Church, I mean the papists at this day. A bloody generation undoubtedly; yea surely, as bloody as any other that can possibly be remembered, as their horrible massacres and murdering of Gods saints in this Land, as also in France, spain, & the Lowe-Countries; wherein since the years 1520. they haue been the death of one million of christians, & especily in their late Powder treason, they haue made it manifest unto all the world. We hereby seeing clearly what is to be looked for at their hands, if they might bear the sway, and if the time were come that they haue so long longed and looked for. But Praised be the Lord, who hath not yet given us over as a prey to their teeth. Now for the uses. First we see here, that the wicked in afflicting & persecuting the children of God, and in bearing such malicious harts against them, do evidently discover themselves to bee the children & seruants of the divell, as joh. 8. John 8.44. our Lord Iesus directing his speech unto the Scribes and pharisees who went about to kill him, ye are ( saith he) of your father the divell, and the lusts of your father ye will do: he hath been a murderer from the beginning, &c. The child followeth the steps of his father, and the seruant is obedient & conformable to the will and commandment of his master. Now the wicked being the children and servants of the devil, what marvell is it, though they bee such deadly enemies to the children & seruants of God? It must not be thought strange also, although some of them bee Whore-mongers, some drunkards, some vain swearers and blasphemers, some murtherers, some contentious, malicious, and envious men; they be herein but as natural children, imitating the steps of their father, and as obedient seruants but fulfilling the will and commandements of their master. A second use arising from the former Doctrine is this, that seeing the wicked and ungodly in afflicting and persecuting the Saints and servants of God, are evidently discovered to bee the children and seruants of the divell: that therefore in the fear of God we take diligent heed, and as wee tender the glory of God, and our own salvation, that neither in affection, nor in life and conversation, we bee like such wicked & ungodly ones whom the lord hath forsaken: but as it is the property of such to hate and persecute such especially as preach unto them, and profess among them the word of God; so let us on the contrary settle ourselves to love, and like such above all others; yea, to aproue ourselves to be the children of God, we must love not onely such as love us, but even our very enemies, as our Lord Iesus Christ teacheth vs. Math. 5. and according to the exhortation of the Apostle paul. Verse 44. Rom. 12. bless them which persecute vs. Not desiring an eye for an eye, nor a tooth for a tooth, as the pharisees taught their Disciples, but we must be framed according to the example of our Lord lord Iesus Christ, who prayed for his enemies, and did good unto those that hated and persecuted him, according as to this purpose doth the Apostle Peter propound unto us his example. 1 Epist. 2. saying, Verse 23. that when he was reviled, reviled not again; and when he suffered he threatened not. And in verse 21. before he saith, that christ in suffering hath left us an ensample, that we should follow his steps. After this manner goeth he forward to exhort. Chap. 3. 1 Pet. 3, 19. Not rendering evil for evil, nor rebuk for rebuk, but contrariwise bless, knowing that ye are thereunto called, that ye should bee heir of the blessing. But now forasmuch as this is a hard matter for flesh and blood to yield unto, as daily experience proveth; therefore must all Gods Children always herewithal remember these two things. The first is, that the more wee are hated, despised, and persecuted of wicked men, the more are we blessed of God; and who will not be well content, to endure some hard measure for a time at the hands of profane and ungodly men, that thereby he may haue the love and favor of God the more surely sealed unto him for ever? And now that this effect followeth to the godly, by means of the reproaches and other injuries of the wicked: our lord Iesus Ghrist Mat. 5. Math. 5, 11, 12. doth plainly express, Blessed are ye when men revile you, and persecute you, and say al manner of evil against you for my sake falsely. rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you. And the second thing that to this end we are to remember, is, rhat thus behaving ourselves, wee shal therein haue a most comfortable testimony that wee are the children of our heavenly Father, who maketh the sun to shine, & the rain to fall aswell on the bad as on the good. And therewith the true Seruants and followers of our lord Iesus Christ, who when his Disciples would haue had him to haue commanded fire from heaven, to haue destroyed a City of Samaria as he passed by, because the Citizens refused to give him entertainment; sharply rebuked them as we see Luke 9. saying, Ye know not of what spirit ye are, for the son of man is not come to destroy mens lives, but to save them. Who also healed the ear of Malchus, yea although he was one of them that came to apprehended and to bring him to death. These 2. points if we could remember, especially when wee are tempted & provoked by the malice of wicked men, they would be forcible enough to repress & keep under al affections & atempts of rage & reuenge. Considering & concluding with our selves, that it must needs bee a marvelous unthankfulness, not to endeavour ourselves to the perfection of our heavenly father, & the example of our saviour, who so lovingly exhorteth us thereunto. Verse 29, Mat. 11. Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. And this may suffice from the consideration of the Prophets complaint in the words that you haue heard, Lord they haue killed thy Prophets. The fourth Sermon. Verse 4. But what saith the answer of the Lord, I haue reserved to myself seven thousand men, which haue not bowed the Knee to Baal. THese words, as I shewed you before, do contain the reply of the Lord, unto the former cry and complaint of the Prophet: the sum of the whole being to this effect, as if the Lord should thus say unto him; Thou verily supposest that there is not a faithful man left but thyself alone, but in this thy supposition thou art greatly deceived; for there are even many thousands in Israell of good and godly men, whom I( saith the Lord) haue so safely kept and preserved from the general apostasy of the rest, as that they never shewed so much as an outward countenance of well liking their Idolatry. This is the sense of this reply, so as by seven thousand in this place, according to the phrase of the Scripture, is to bee understood, not a certain & set number, but an uncertain and a very great multitude. Now for the Doctrines. First from hence ariseth this general point, that forasmuch as the lord God hath an absolute dominion over al creatures both visible and invisible, ruleth and directeth all things both in heaven & in earth, according to the good pleasure of his will, against which will of his, no man nor any other creature is able to resist, nor to accomplish any thing, either more or less: Forasmuch as he is higher( as the Prophet david saith, Psal. 113. Psa. 113, 4, 5 ) then all Nations, and hath his glory above the Heauens, and there is none like to the lord our God, who shal go forth also as a giant( as the Prophet Esay speaketh, chap. 42.) ard shall stir up his courage like a man of war, and shal shout & cry and prevail against his enemies: Thereupon it clearly followeth, that all they are in a most blessed estate and condition, who are shadowed under the wings of his merciful protection: insomuch, that although al sorts of enemies, do set themselves against them, and do devise and put in practise all the ways and means they can to bring them to confusion, yet they do but lose their labour, and practise altogether in vain: For why? there is no wisdom, there is no power nor counsel against God; though people fret and fume, though princes rage, though al consult and lay their heads together, how they may oppress and cicatrise over such as fear the Lord, yet he that sitteth in heaven will laugh them to scorn, the Lord will haue them in derision, confound all their devises; yea and oftentimes so mightily triumpheth over his enemies, & so tendereth and provideth for the good of his seruants, that notwithstanding al their malice and perverseness, their very enemies are constrained to do them good, & to be a notable means for the increase of their happiness before the Lord. This is manifest in this history. jezebel that cruel persecutor, made full account that she had utterly destroyed all the Prophets & Seruants of God, Elias onely excepted, whose blood( as you heard before in his complaint) shee in like maner greedily thirsted and sought after: but notwithstanding all her rage and fury, the lord preserved Elias, and many thousands more, who never suffered themselves to bee defiled with the abominations of that time. pharaoh King of Egypt, made full account to haue destroyed utterly the Church of God from the face of the earth, when he made that cruel Edict against the Israelites, that all the male children should be drowned, but the lord increased them so much the more mightily, and caused even the Daughter of that cruel tyrant, to be a norisher of Moses, the deliverer of Gods people, when by reason of that wicked commandement he was cast forth, as Ex. 2. Balaac K. of Moab had resolved himself vpon a wonderful devilish and subtle devise against the children of Israel, & was come to the very practise of it, Balaam also that false prophet( for the love of his hire) was as ready as he, to haue pronounced a fearful curse against the same people, yea although most wickedly and desperately against his own conscience: but what effect had it? Surely no other at all, but to the greater good of that people, and to the increase of their happiness before the Lord. Numb. 22, and 23. Wonderful devilish was the counsel of Ahitophell against david. 2 Sam. 17. but the Lord overturned it to his own confusion, and to the preservation of his seruant. Wicked was the practise of the sons of jacob against their Brother joseph, as Gen. 37. but the lord most miraculously turned it( clean contrary to their expectation) to the great honor of joseph, & to the comfort, rejoicing, and good of jacob, & of his whole family, whereof at that time consisted the visible Church of God. Haman that envious infidel, thought to haue rooted out the whole Nation of GOD, but the mischief which he prepared, through the just iudgement of God, fell upon himself, and to his perpetual shane and confusion. Hester 7. Herod that cruel bloodsucker, by killing all the male children that were two years old and under, thought to haue destroyed the Lord Iesus, the saviour of the world, but the lord dispatched him with a fearful destruction, preserved his son, and caused his word to prosper mightily. Math. 2. Many other examples might be produced, but by these we may see, how the lord( as Eliphaz speaketh, job. 5.) doth oftentimes take the wise in their craftiness, and turneth the counsel of the wicked into foolishness. And as it is in Psal. 33. Doth break the Counsels of the Heathen, and bringeth to nought the devises of the people. According as besides these examples, what experience we haue had of the lords wonderful and unspeakable goodness and mercy in this behalf; wonderful wicked and intolerable were our vnkindenesse and vnthankefulnesse, if wee should become forgetful of the same. What horrible and subtle treacheries and conspiracies, haue been devised and concluded upon, and what furious assaults haue been put in practise, as well against the sacred persons of our Princes, as against the whole flourishing estate of this Church and commonweal, by our secret Traytourly papists at home, and by the furious force of foreign foes. What terrible curses and execrations, that Romish Balaam( I mean the Pope) hath thundered out against both Prince and Subiectes. And how mightily, and even miraculously it hath evermore pleased the lord, to discover and confounded all, howe closely and cunningly soever, the same hath been contrived, bringing the Popes curses upon his own head, Example. the Spanish fleet, in 1588. and upon the heads of such as were drunk with the cup of his Fornications; yea, blessing where the Pope hath cursed, and cursing where the Pope hath blessed. What experience wee haue had( I say) of the lords most mighty power, and merciful providence in this behalf: his unthankfulness is intolerably wicked, that hath forgotten, or will not aclowledge, Moses, Aaron, and Mirian, and the whole host of Israel, had no greater cause to sing praises to the Lord, for the ouer-throwe of pharaoh and his army in the read Sea, nor Deborah, nor Baruk, for the victory against Sisera, then wee haue had, and haue from day to day, for the rare & tender mercy of God towards vs. The wicked( as david speaketh. Ps. 37) had drawn their sword, Verse 14, and bent their Bow to cast down the poor and needy, & to slay such as be of upright conversation, but their sword is gone through their own heart, and their bow is broken. wherefore praise ye the lord( as he exhorteth in another place) al ye that fear him, magnify him al ye of the seed of jacob, and praise him al ye of the seed of Israel. Now for, and in regard of these notable effects, may the Church of God be likened to the bush, whereof wee red, Verse 2. Exod. 3. which although it burned continually, yet it consumed not. As also to Noah his ark, which although it might seem to be utterly overwhelmed with the waves, yet it did but safely swim vpon them. All which examples and comparisons, tend to this end, that whomsoever God doth favour and accept as his child, all his creatures will smile vpon such a one, yea their very enemies shall be far from hurting such with their malice, as that they shalbe constrained( as I said before) to do them good. According as wee red of the Egyptians, who although they hated the israelites with a deadly hatred, yet( as Exod. 12.) did they enrich them at their departure with Gold and silver, and gave them jewels with whatsoever else they could desire. So good and gracious is the Lord, unto all those that fear him, that maintain his cause, and put their trust in his mercy, no enemy shalbe able to hurt or bring them to confusion. The experience whereof, caused the prophet david to burst forth into these words of assurance, Though I walk( saith he) through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me. Ps. 23. Verse 4. Verse 1. Also Psal. 27. The Lord is my light and my salvation, whom shal I fear? the Lord is the strength of my life, of whom shal I be afraid, Verse 7. &c. And Psal. 34. The Angel of the Lord pitcheth round about them that fear him, & delivereth them. Also Ps. 125. Verse 1. They that trust in the lord shalbe as mount Zion, which cannot be removed, but remaineth for ever. Al these places, do most notably describe the happy condition of all such as do remain under the favour and protection of the highest. Whereas on the contrary, unto whomsoever God is not merciful, whosoever is not covered under his wings, such are subject to all kind of miseries, They shall fear day and night( as it is Deut. 28.) and shal haue no assurance of their life. Verse 66. Nothing shall prosper with them, or do thē any good. The due consideration of which point, as it bewrayeth the miserable estate of all such, who either in word or dead oppose themselves against the Saints & servants of God, or in any measure at al, endeavour themselves to grieve, reproach, or any other way to hurt or trouble thē; as namely, that in showing themselves to be their enemies, they show themselves to be the enemies of God, & in contriving to hurt and molest them, they fight & strive even against him. And therefore said our Lord Iesus Christ to Paul( then called Saul) whiles he continued enraged against the church of God, as Act. 9. Saule, Saule, why persecutest thou me? Verse 4: & in this sense saith Moses of the Israelites, Deut. 32. That the Lord kept them as the Apple of his eye. And Zac. 2. He that toucheth you, toucheth the apple of his eye. So nearly hath the Lord taken the faithful unto himself, and so doth he cover them with the wings of his protection, that the least injury that is offered unto them, tendeth even directly to his dishonour, and to the just provoking of him to displeasure: & therfore howsoever their malicious enemies may any way insult or triumph over them for a time, yet fighting in this sort( as they do) against God himself, they must of necessity at length bee confounded. hereof had the Children of Israel sufficient experiences when pharaoh and his army was overthrown in the read Sea. Hezekiah also in his deliverance from the mighty army of Senaherib. 2 Kings 19. and did not this also most notably appear when this cruel persecuting Iezebell was after all this, cast out of a Window, trod under foot, torn in pieces, devoured up of dogges, and so, as nothing of her remained, but the skull, and the feet, and the palms of her hands. Verse 35. 2. Kings 9. Yea surely, besides all these, haue we ourselves had such notable experiences, as that we may truly say, not onely with the Apostle paul, that the Lord hath been on our side, but also with the Prophet. Psal. 124. Psal. 124, 1, 2, 6, 7. That if the Lord had not been on our side, when our enemies conspired and attempted against us, they had then even swallowed us up quick, so great and so exceeding was their rage and fury, But praised be the lord( I say again and again) which hath not given us as a prey to their teeth. Our soul is escaped, even as a bide out of the snare of the Fowlers, the snare is broken, and we are delivered. Thus much as touching the general point. But what saith the answer of God to him, I haue reserved, &c. A second Doctrine somewhat generally also arising out of these words is this: That the church of Christi, which consisteth of the number of the elect and faithful, although it bee but a little, and a very small remnant, in respect and comparison of the multitude of profane and ungodly men, who do not belong to eternal life; yet notwithstanding being considered in itself, it is very large & ample, comprehending infinite multitudes of Gods elect and faithful children, who are sealed and sanctified to eternal life. In the daies of Elias, when in outward appearance there was nothing to be seen but abominable wickedness and idolatry, all generally from the highest to the lowest, having corrupted their ways rebelling against God, & licentiously walowing in the lusts of their own hearts: yet notwithstanding, at that very time( as this text sheweth plainly) the Lord God had a notable company of faithful Worshippers, and although a small handful, in respect of the ungodly, yet surely not a few, but a very great number, being considered by themselves. And now if so bee that in so fearful a falling away; yea, and when the Lord had yet no other peculiar people upon the earth, but the Iewes alone: If there were then( I say) so many faithful members of the Church of God, and sincere Worshippers of his name: What then is to bee thought of the church of Christ, unto whom( as it is Psal. 2. Verse. 8 ) The Nations 〈◇〉 given for his inheritance, and the ends of the earth for his possession. When as the covenant of Gods peculiar grace and favour, comprehendeth not the Iewes alone( as in times past) but extendeth itself both far and near throughout the world, to all those generally, & without exception, that by a true & lively faith, take sure hold vpon the same. There is no doubt( I say) but the church of Christ( in this time of the gospel) is much more large & ample, and the number of Gods elect a far greater number, by great odds. For this cause is the church called Carholick, that is to say universal, not jewish, not Roman, not English, not consisting of any one nation or people, but compacted( as it were) into one body, out of al nations, ages, callings, & degrees For the first Church, gathered Children of God unto herself, by the preaching of Gods word, out of any people. After when the grace of God did shine chiefe●● among the Iewes, she did ioyn converts unto Israel out of the rest. But much more the new Church, called and begotten since Christs time, hath enlarged her Tabernacle( as Esay speaketh) unto all Nations, beginning at jerusalem, judea, and Samaria, and spreading from thence to the uttermost coasts and ends of the earth. So as the Iewes are not now the onely peculiar people of God, as heretofore, but the partition wall is now broken down, and God hath sent his son( as himself speaketh, John 3, 17. John 3.) that the world by him might be saved. And as the Apostle Peter speaketh) Acts 10. In every nation, Verse 35. he that feareth him, & worketh righteousness, is accepted of him. Our Lord Iesus Christ is now become the chief ston of the Corner, vpon whom a double wall ariseth, so that( as the Prophet david prophesied, Ps. 87. the egyptian, the Babylonian, the Tirian, the Ethiopian, the Philistin, are born in Sion, that is to say, are more begotten through the preaching of the gospel) to be the true members of the Church of Christ. And as the elders( in whom is represented the whole Church of God) do sing unto Christ. Reu. 5. Reu 5, 9, 10 Thou hast redeemed us unto God by thy blood, out of every kindred and tongue, and people and Nation, and hast made us kings and Priests to our God, &c. And whereas the Prophet Esay, Chap. 53. complaineth of the small number of them that should beleeue the gospel, and our saviour also himself, Luke 12. Luke 12, 32 calleth his Church a little flock, and Math. 7. Math, 7, 14. That straight is the gate, & narrow is the way that leadeth unto life, and few there be that find it. These and such like sentences of the Scripture, are always to be understood, not of the fewness of the faithful in respect of themselves, but of the smallness of their number, in comparison of the vnbeleeuers, of the ungodly and profane. But oh( will some peradventure bee ready to ask) is the number of Gods elect still the lesser number? Surely will they say, howsoever it hath been in times past, and howsoever among the Papists, the heathen and vnbeleeuers, who live in blindness and ignorance, the number of the wicked may be the greatest: yet where the gospel is preached it cannot bee so; in such places the children of God are without all question the greatest number. For do not all( saith they) at this day, come to the church, hear Gods word, receive the Sacraments, &c. and will you exclude any of those from being the true members of Christ and of his church? To this I answer, that the church of Christ in this time of ●he gospel, is undoubtedly a glorious Church, yea surely much more glorious for number & multitude of sincere professors, then heretofore, the lord having some faithful Seruants, & true hearted christians every where, who first seek his kingdom & the righteousness thereof, who labour nothing so much for the meate that perisheth, as for that which endureth to eternal life, who are Religiously careful to make the word of God the lantern for their feet, and the light for their paths, & prefer the aduancement of Gods glory, and the accomplishment of his good will and pleasure, before al respect of themselves; the number of whom, I most heartily beseech the Lord to multiply and increase more and more. But yet, that still remaineth true which I said before, that in comparison of profane and wicked men, their number is but small, and a little handful. All such as come to the church, hear the preaching of Gods word, receive the Sacraments, profess themselves protestants, & no papists, &c. Al these, do I aclowledge members of the visible Church. But even as in a field there is not onely good corn, but also weeds; and as in a threshing floor, there is not onely pure wheat, but also chaff; and as in a Net that is cast into the Sea, there cometh up not onely good things, but also bad: even so, in the visible Church, there is a mixed and confused multitude of both, good and bad: not onely such, who with upright hearts and good conscience, do serve and obey the lord Christ, but such also as are even Reprobate to every good work, and whose end is, to be cast out from the presence of God, and to be burned as chaff, in the fearful furnace of his indignation and wrath. For a man therefore to haue a comfortable assurance, that he is a member of Christ, and an heir of Gods kingdom, he must not content himself, nor think it enough for him, to be a member of the visible Church. But if he feel the spirit of GOD prevailing in him against the corrupt lusts and motions of the flesh, and so as notwithstanding the manifold temptations of the world, the flesh, and the devil, he first seek Gods kingdom and the righteousness thereof, labour more for the meate that endureth to eternal life, then for that which perisheth, if he bee Religiously careful to make the word of God the lantern for his feet, and the light for his paths, and so as withall he grow and increase in Knowledge, Faith, Repentance, and in Obedience according thereunto, as in yeares and dayes, if his latter works be better then his former, & he bring forth fruit in his age, according to that in Psal. 92. If he then account himself to bee most happy, when he is made an Instrument to advance Gods glory, and do highly regard it, above himself. If his Religion and godliness bee not onely in outward show and profession, but in all goodness, righteousness, & truth. These and such as these are, are most undoubted Testimonies of a blessed estate, and that such a one is out of all question, a true member of Christ and of his Church, a man sealed and sanctified to eternal life. whereas on the contrary, whose life and conversation is repugnant and contrary hereunto, either destitute of sound knowledge and Faith, or contenting himself, with a bare show and profession of it, being zealous in the mean season, to glorify God, neither in the duties of the first, nor of the second Table: All such are utterly unworthy of the name and Title of true Christians, the Doctrine of the gospel cannot be said to haue taken roote in their hearts, the fruits that proceed from them cannot be called the fruits thereof, planted in their hearts by the Holy-Ghost, but the fruits and effects of their own corrupt and unregenerate hearts, engrafted in them by the spirit of satan, as a sure seal of their just condemnation. According as of this difference, speaketh the Scripture in diuers places, as Math. 7. Verse 21. Not every one that saith to me, lord, lord, shall enter into the Kingdom of heaven, but he that doth my Fathers will which is in heaven. Also Rom. 2. The hearers of the Law, Verse 13, 28 29. are not Righteous before God, but the doers of the Law, shall be justified. And again, he is not a Iewe that is one outward, neither is that Circumcision which is outward in the flesh, but he is a jew that is one within, and the Circumcision is of the heart, in the spirit, not in the Letter, whose praise is not of men, but of God. hereunto appertain also, the words of our Lord Iesus Christ, Luke 6. Luke 6, 46. Why call ye me master, master, and do not the things that I speak? Manifestly there teaching, that as nothing in all the world should move men to profess themselves to be the seruants of Christ, unless they haue a care and conscience to do that which he requireth, so doth he utterly disallow all show and profession of his name and gospel, that is void of a sincere and upright obedience, as mere hypocrisy, and the words of lies. Much might bee spoken to amplifye this point, but by this you may see it, as clearly as the Sun, that howsoever the church of Christ, in this time of the gospel, be a glorious church for number and multitude of true members and faithful professors; yet for all that, but a little company, and a small handful, in respect and comparison of the rest. There being at this day( God knoweth) many hypocrites and counterfeit Christians, many evil and unreasonable men, yea many Epicures and carnal gospelers, who are beastly minded, making the world and their belly their God, professing God & godliness with their mouths, but utterly denying the power of it in their deeds, easily alured to every thing that is vain and profane, but backe-warde and untoward to every thing that is good & godly, nothing moved with the sweet promises of Gods mercy, nothing terrified with the fastings of his judgements, but as they are filthy, so will they bee more filthy, cry out upon them as long as you will. So then we see heer, what little substance and found foundation there is in the Papists boasting of the universality of their church, & of having the greatest number and multitude on their side, the which commonly( as well in their public writings as otherwise) they object and cast in our Teeth, as though because the number of such as profess the true Doctrine and religion of Iesus Christ, is not so great as the multitude of their Idolaters and false worshippers; therefore they are the true Church of God, and not wee. Whereas it is most certain( as you haue been taught before) that the greater the number or multitude is, the less argument is there, to prove the same to bee the true Church of Christ. The same being not tied to any number or multitude, but consisting of those who truly beleeue in Christ, and yield a sound obedience unto his gospel, how small or great soever their number be. Great was the number of them in the time of Elias, who professed themselves to be the true Church of God, & which in every respect were as diligent and devout, in the observation of their outward ceremonies, as the papists are, or can bee at this day, in their blind superstition, traditions or devises, but yet howe far they were from being in truth and indeed, what they outwardly pretended: this complaint of the same Prophet, being himself persecuted by them, doth plainly prove. The like is also to be seen, by comparing the great multitude of the aduersaries of Christ, in the time that he lived( which were then accounted the Church of God) with the small number of those, who truly believed in his name, and yet not the greatest number( for all their boasting and glorious shows) were indeed the true church, but even that little and small remnant: whereby it is evident( whatsoever the papists brag to the contrary) that to haue the greatest number on their side, is no argument to prove their synagogue to bee the true church of christ, but rather the contrary, that being true( as it is most true) which you haue heard before. Secondly seeing it is manifest by that which you haue heard, that the flock of Christ is but little, & that the least number go in at the straight gate that leadeth to life, that therfore we take diligent heed, as we tender the glory of God, and our own salvation, that we frame neither our religion nor conversation according to the disposition of the greatest part, that we think not our Religion to be therefore good, and our conversation warrantable, because the most part do as we do. As many such there are at this day, who if they be either exhorted to any duty of obedience, or reproved for any thing that is amiss, they will be ready presently to answer, that they are not alone, but that the greatest company of men & women do so in like manner behave themselves, &c. We must take heed( I say) that we follow not a multitude unto evil, but hearken what the word of God doth teach and prescribe, diligently mark and observe who they are that frame themselves according to that rule of holinesse and righteousness: and then consequently settle and endeavour ourselves to imitate them, without being ashamed, and without staggering at the matter, although their number be never so small, yea and although they be never so base and contemptible in the eyes of the world. Thirdly, seeing all such as come to the Church, & hear Gods word, are not undoubtedly the true members of Christ & his church; but that there are many Hypocrites and dissemblers, that therefore wee do not content ourselves with outward circumstances in religion, that we think it not enough to do those things, no nor yet to say, Lord, Lord we are christians, we are Protestants and professors of the Gospel, but having a reverend fear of the lords majesty imprinted in our hearts, inwardly in our souls respecting his blessed will, and faithfully remembering his unmeasurable love and tender kindness toward us in Christ Iesus, wee must perform all these outward works, as fruits of our true and inward zeal towards Gods glory, and as testimonies of our obedience and thankfulness to him, in regard of his manifold mercies towards us, and then shall we be accepted in them, & in every of them. Whereas on the contrary, if the heart and mind be not sound and sincere, and do not directly aim at Gods glory, and at the obedience of his will; although we be never so forward and diligent in all these outward respects, yet shall wee be in no measure accepted but utterly rejected of him; he will say unto us, Who required these things at your hands? For as the Apostle saith of Circumcision, so is it true of Christian Religion, that it consisteth not in outward shows, but in the heart and inward man, expressing itself in a holy practise, and doing, and in a constant abiding in the word of truth. I haue reserved to myself, &c. When he saith that he hath reserved them to himself, we are more particularly to observe from hence, that whereas there are a certain number separated from the wicked & ungodly, and so as they run not head-long with the profane multitude after the lusts and affections of their own hearts to Idolatry, to the contempt of Gods word, to the despising or persecuting of the saints and seruants of God, but are sanctified in all the powers and parts of both soul and body, to serve and obey God with true zeal and fervency of spirit, according to the rule of his will. This cometh not to pass, through their own wisdom, Power, or Free will, but onely and altogether through the mere goodness and mercy of GOD, in vouchsafing unto them the gracious assistance and direction of his holy spirit. This consideration, is here manifestly offered to our comfort and instruction, in that the lord saith so expressly, that he hath reserved them: I( saith the lord) haue reserved unto myself, &c. If the lord of his infinite goodness and special favour, through the mighty working of his blessed spirit, had not safely kept and preserved this little remnant in the dayes of Elias, from the general apostasy and falling away of the rest; they would haue been as forward to haue dishonoured and blasphemed him, and to haue run a whoring after their own inventions, as any of the other; and therefore rightly saith the Lord, that it was he that kept and preserved them; This is the reason wherefore they were not defiled with the abominations of that time, and did not bow their knees to Baal. So that as I said, it is a most clear and evident truth, that the pr●seruation of the church and children of God, in the fear of God, and in the ways of his will, in that they are not overcome by the assaults and temptations of the world, the flesh, or the devil, neither are utterly destroyed and consumed by the malicious attempts and devilish practices of their enemies: al this( I say) is onely of the Lord of hostes against whom there is no resistance, nor any power to prevail, unto whom the very devils are subject, & constrained to do his will without swerving at any time, or in any measure from the same, and under the wings of whose merciful providence and direction, all his faithful seruants do remain so safe, that( as our Lord Iesus Christ most comfortably speaketh, Math. 10) not so much as an hair shall perish from any of their heads, Verse 30: without his good will and pleasure: and therefore also most notably. Rom. 8. If God be on our side, Verse 31. who can be against us? What our general estate & condition is by nature, how we are thereby weak and frail, even as dust and slime of the earth, utterly destitute of all goodness, prove & ready to that which is evil, but backward and untoward to every good thing, the scripture proveth in plentiful places, as John 5. Ephe. 2. and Colos. 2. John 5, 21 Ephes. 2, 1. Col. 2.13. in all which we are compared to dead men and expressly said to be dead in trespasses and sins. This might be further confirmed by plentiful other Testimonies and authorities, all of them directly tending to prove, that as our father Adam was himself corrupt & sinful, so hath he begotten us his children corrupt, depraved, and full of sin; and not onely so, but that so long also as we remain in our natural estate and condition, whatsoever we do but muse and think vpon, it is corrupt, and whatsoever we do in the whole course of our life, it is abominable and guilty of death, before the face of God. Now this being so, is it not a matter Religiously to be admired & marveled at, that any of us all should bee preserved or reserved to eternal life? Surely, wee must needs aclowledge, that it is onely and altogether of the lords mere goodness and mercy, that we bee not all utterly confounded from the presence of his majesty, and from the glory of his power. Now next, as touching the means, howe such are preserved, who are thus reserved unto God himself. As before the foundation of the world, he hath elected them for his saints, so in time, having redeemed them by the blood of his son, from the guiltiness of sin and death, he then calleth and separateth them from the pollutions and defilements of the world, belieth them by the free imputation of Christes righteousness, and then vouchsafeth them, the continual residence of his spirit, by whose gracious Regeneration and Sanctification, their carnal and corrupt affections, are mortified and subdued, and from whom alone they receive power to repress their lusts, to fight against the temptations of the world, the Flesh, and the devil, and not only to hunger and thirst after holinesse and righteousness, but also to glorify God, and to seal the assurance of their own salvation in an holy and Religious practise and obedience accordingly, the which grace and benefit of sanctification, extendeth not only to their wils, to their memory and affections, but even to all the powers and faculties of both soul and body. And surely( if it be well marked) this is a wonderful effect and work of Gods grace, and herein doth it appear to be mighty indeed, when as after this manner, it casteth down holds, the imaginations also, and every high thing which is exalted against the knowledge of GOD, and bringeth into captivity every thought to the obedience of Christ, as the Apostle thus speaketh. 2 Cor. 10. Yea, I add further, when it thus maketh a man, being by Nature the child of wrath, to be the child of God, being naturally profane, dissolute, & unapt to every good thing, to be clean contrary to this natural disposition, zealous of gods glory, holy & blameless, in life and conversation. When as, although the substance of the body remaineth still the same that it was before, yet the heart, the mind, the will and affections, are altered and transformed, to will, to desire, & do, that which is good and holy in the sight of God. Thus you see by what means they are perserued, whom God hath reserved unto himself. Now for the uses: First, here is offered unto us very notable occasion to examine ourselves in what estate wee stand before God, and whether we be of the number of them that are reserved to eternal life. If we be separated from the wicked and ungodly of the world, and so as we run not with them in the ways of sin and profaneness, if we perceive our selves to be sanctified in all the partes and powers of our souls and bodies to serve and obey God, with true zeal and fervency of Spirit, according to the rule of his word. If wee haue received power in any good measure to subdue our lusts, and so forth, according to those particulars which you heard before: these and such like, are notable Testimonies that the lord hath preserved us, and reserved us, even for himself. And then need wee not to fear nor bee dismayed at any time, either by the rage and fury of wicked men, howe mighty or malicious soever they be, nor by any other temptations or troubles whatsoever, may come vpon vs. For God is not like unto mortal men, who in their love are wandering and unconstant, loving to day, and hating to morrow, but in GOD as( Saint james speaketh) There is no variableness nor shadowing by turning. james 1, 17 The strength of Israell( saith samuel) 1. Sam. 15. 1 Sa. 15, 20. Will not lie, nor repent, for he is not a man, that he should repent: And in this Chapter, the gifts and calling of God are without repentance. To whomsoever he hath once given a true justifying faith, he will never take it from that man again, until he enjoy the end of his faith, which is the everlasting peace and salvation of his soul. whomsoever he hath once chosen, he will never refuse, whomsoever he hath once effectually called, he will never put that man back, but daily go forward in those graces, and according to these particular degrees, until he hath finally and fully glorified them in his heavenly and everlasting kingdom, as Rom. 8. Whom he predestinat, Verse 30. them he called, and whom he called them also he justified, and whom he justified, them he also glorified. whosoever is made partaker of any one of these Graces, or of any one of these particular degrees, he shall bee sure, to be made partaker of them all, the Lord never ceasing to do his children good, even for his mercies sake; but now on the contrary, if we do not feel these effects of the grace of God, and of the spirit of sanctification, then can wee not possibly haue this comfortable assurance that I haue spoken of, that God hath preserved, or reserved us to eternal life. A second use is this, that being assured through the Testimony of Gods Spirit, of such a gracious reservation as hath been remembered before, wee praise God for his mercy, as Rom. 5. And let the Gentiles praise God for his mercy as it is written, for this cause I will confess thee among the Gentiles, & sing unto thy name: It being most sure and certain, that although we haue great cause to praise God for our creation, in that also by God, wee live, moon, and haue our being; enjoy health, peace and all other outward good things, to our comfort & consolation, yet are all these things of small value to our good and blessed estate, in regard of this grace of preservation, in that the lord( I say) hath and doth safely keep us from the abominations of Antichrist, from the errors and heresies of the papists, from worshipping of idols, from trust and confidence in our own merites, &c. according to that which they teach and profess. And so consequently, in that he hath brought us to the right way and maner of worshipping him, in spirit and truth, teaching us what to know, to beleeue & profess, both concerning Religion, and concerning conversation, in the whole course of this life, and hath vouchsafed us grace, in some acceptable measure to glorify him, and to seal the assurance of our salvation accordingly. Few among the greatest multitude, do uprightly consider, and as they ought, the highnesse and excellency of this special mercy. Rightly may we say hereof, that it reacheth unto the heauens, as Psal. 36. And now to conclude, how highly it standeth us vpon, to pray and beseech the lord to vouchsafe us the comfortable assurance of this mercy, through the gracious testimony of his blessed Spirit, and to confirm and increase it in us more and more, for the unspeakable peace and ioy of our souls, and for the sure sealing of our salvation: I need not urge it further, every one that hath any grace from God, may easily perceive; and the Lord give us al grace to make good use of it for Iesus Christs sake, Amen. The fift Sermon. Rom. 11.4, 5, 6. Which haue not bowed the knee to Baal, &c. IN these words, the Lord maketh a description of such as were preserved in the dayes of Elias, by the fruit and effect of their reservation, They bowed not the knee to Baal. This baal was an idol of the Sidonians, signifying a lord or governor in the fashion or shape of the sun, and used in diuers places of the scripture, as a general Name to all Idols, they being as the lords and Owners of their Worshippers. Ahab King of Israell, marrying Iezebell the Daughter of the King of Sidon, through the instigation of that wicked Woman, forsook the true worship and service of the lord of heaven and Earth, and applied himself to the service of that detestable idol, built him an house in Samaria, reared up Altars and groves unto him, and not onely so, but carrying with him to the whole people of Israell, to the same abomination, except onely those few of whom the Lord speaketh here unto Elias. In the Description of the Which remnant that thus remained undefiled, r. we necessary learn, that as the worshipping of Idols and images, is a most filthy and an abominable wickedness before the lord, according as we may see, Verse 15. Deutro. 27. how the Lord pronounceth a fearful curse against the same; even so on the contrary, is the sincere worship and service of his name, so deere and precious in his account, as that he cannot possibly abide, that any of his faithful seruants, should in any measure at all, serve or degenerat from the same, to show any little countenance, or to give any consent or wel-liking to any other manner of Worship, then himself hath prescribed & commanded. It is not enough to love and fear the Lord with all our souls, and not to consent to Idolatry in our hearts, but wee must abstain from all appearance of evil in this respect, and not so much as with a word of our mouth, or with any gesture of body, show any reverence at all thereunto. The faithful people of God in the dayes of Elias( as also Elias himself) might no doubt, haue lived in peace and prosperity, if onely in outward maner, they would haue served the Idols of the Gentiles, and but with the gesture of their bodies haue bowed themselves to Baal; but they knowing the Lord to hate al hypocrisy and dissimulation, and that not their souls onely, but both bodies and souls, ought wholly and only to be dedicated and consecrated to his service, they would not therefore in the least measure that might bee, show any token of well liking the same. According whereunto, ought to be the constancy and resolution of all the Saints and seruants of God, at this day, and from time to time, so as although the whole world bee given never so much to Idolatry and ungodliness, and although the heat of persecution be never so great and vehement against the sincere profession and obedience of Christes gospel: they yet notwithstanding always continue constant in the ways and will of God, without framing themselves in any degree at all, according to the manners and observations of the wicked. Not fearing them which kill the body, but are not able to kill the soul, but fearing him, which is able to destroy both soul and body in hell, as our Lord Iesus Christ himself thus exhorteth. Math. 10, 28. This is further confirmed in come. 2. where the lord forbiddeth not onely such Images as are made to represent himself( forasmuch as he being an invisible spirit, and an incomprehensible essence, not like to man, Woman, or any other Creature, in any shape, quality, or natural proportion, cannot therefore possibly bee represented by any Image or similitude whatsoever: according as wee see in the Prophets, how he openly setteth his voice against all counterfeit shapes of him, to the end wee may know, how they make themselves guilty even of forsaking GOD, who covet to haue any visible form of him, and that the majesty of God is defiled, when he being without a body, is likened unto a bodily matter, being invisible, to a visible Image, being a spirit to a thing without life, and being incomprehensible to a lump of Wood, ston, or such like: As Esay 40. Esay 40, 8. To whom will ye liken GOD, or what similitude will ye set up unto him? And Chapter 44. he likewise saith, that All they that make an Image are vanity, and their delectable things shall nothing profit, and they are their own witnesses, that they see not, nor know: Therefore they shall bee confounded.) As the lord( I say) in the second commandment, hath forbidden all such like Images as are made to represent himself( for seeing heaven and earth, and all things therein, cannot sufficiently represent God, much less can vile images made with mens hands, who haue neither life, nor moving, nor any thing at all, like unto the mighty God:) even so in like maner, the making of al other Images to any Religious or superstitious use. If we come where any such images are, we must not bow unto them, neither for their own sakes( which is the grosser error) nor yet in regard of them whom they are made to represent, which is also bad enough, yea, and too too bad; according as this particular, wee haue often occasion elsewhere to consider at large. But now( before I pass any further) to call to mind some Reasons, wherefore all Idols and Images ought thus to be detested and abhorred. A first Reason is, because it is the will and Commandement of God, that all Idols, with all corrupt worshipping of the true God, should be utterly abolished, as Exod. 34. Exod. 34, 13, 14. Ye shal overthrow their Altars, and break their Images in pieces, and cut down their groves, for thou shalt bow down to no other God, because the Lord, whose name is jealous, is a jealous God. To this effect also again, Numb. 33. Deut. 7, &c. And for this cause( I mean for the taking away and abolishing of Idolatry, and false maner of worshipping the true God) are jehu, Hezekiah, and josias, so highly commended in the holy scripture. Secondly, they are to be detested and abolished in regard of our profession: we profess to worship God in spirit and truth, with which spiritual worship, the having and retaining of Idols & Images cannot stand. Thirdly, for avoiding of offence, least the ignorant people should bee seduced, and the enemies of the Church take occasion to estrange themselves further of, and to speak reproachfully of the heavenly truth. According as hereof, there is experience in the Iewes, who beholding Images in the Churches of some of such as profess themselves to bee Christians, become thereby greatly offended, and much discouraged from embracing the truth. And surely, it cannot bee found in any place of the Scripture, that Images did ever good, but contrarywise, it appeareth in very many places, that they haue done much hurt, and the people of God haue been most miserable deceived, and beguiled by them, as in the books of the Iudges, Kings, and Prophets. Much might bee spoken, but by this wee may see clearly, that as all sin in general, so especially the sin of idolatry, is so loathsome and odious before the presence of the lords majesty, that howsoever he suffer men licentiously to give themselves thereunto for a time, yet in the end, continuing without Repentance, he will not fail most severely( according to his Righteous judgements) to punish and take vengeance vpon them for the same: according as Esay 42. Esay 42, 8. I am the lord, this is my Name, my glory will I not give to another, neither my praise to graven Images. For inasmuch, as he hath betrothed himself( as it were) to the Company of the Elect and faithful, as to a Spouse and chased Virgin, he cannot abide, that they should bee defiled with the Adulterous woorshipping of idols, according as for this cause also, doth he oftentimes call himself a jealous God, that will not suffer his Honour to bee violated, nor himself to bee robbed, of that which properly belongeth unto him, to haue it given unto other Creatures. The lord thy God( saith Moses, in deuteronomy 4. Deut. 4, 24. ) is a consuming Fire, and a jealous God. For as an husband,( the more holy and chast himself is) the less can he abide, that his Wife should give and incline her love and liking to another: even so, the Lord having wedded us( as it were) to himself by his word, testifieth, that he hath a most fervent burning jealousy, as often as we are defiled with wicked lusts, & especially when we transfer unto any other, or do intermingle with any superstition, the worship and service of his name, which ought to bee kept most holy and uncorrupted, insomuch that he will not fail, most severely to punish the same. According as besides the consideration of the particular punishments inflicted vpon the Gentiles for their Idolatry, whereof speaketh the Apostle. Rom. 1. Rom. 1, 24, 26, 28. saying, that for this cause, god gave them up to their harts lusts, into vile affections, yea and unto a reprobate mind, to do those things which are not convenient. hereof we haue a notable example and discourse. Ezek. 8. where wee red that when the Prophet Ezek. was carried of the Spirit by the hairs of his head into jerusalem, he saw in it, not onely that idol of indignation, whereby the wrath of God was provoked; but also in the Temple, he perceived that on the walls thereof, were painted beasts, living creatures, and all manner of creeping things, whereunto the chief elders of the people, with much reverence, offered Incense, so giuing unto them divine honor. Furthermore, the Prophet saw on the other side, women mourning for Tammuz, who was another idol of the Gentiles. And lastly, he beholded in the Sanctuary, men who turning their back to the most holy place, and their faces toward the East, worshipped the Sun towards the East. For al which Idolatry and abominations, the lord by his Prophet threateneth in the last verse of that chapped. That he will execute his wrath, that his eye shall not spare them, neither will he haue pity, and though they cry in his ears with a loud voice, yet will he not hear them. But now, as the Lord thus expressly forbiddeth the worship of idols, and Images, even so on the contrary, doth he strictly enjoin and command the right worship and service of the onely true God, according to that, matthew 4. Math. 4, 10. out of deuteronomy 6. Thou shalt worship the lord thy God, and him onely shalt thou serve. Worshipping and serving, by this sentence of the lord, are mutually linked and knit together, and cannot bee separated the one from the other. Whereby it is manifest, that as the Lord God, onely and alone is to bee served: so is it his good will and pleasure, onely and alone to be worshipped. For this cause most notably( saith our lord Iesus Christ) John 4. John 4, 23. That the true Worshippers, shall worship the Father: Not this angel, or that Saint, but the Father, unto whom all Glory, Honour, worship, and service, doth belong, speaking of Religious worship and service, as our saviour doth in that place. hereupon also it was, wherefore the Prophet Elias, teaching that GOD cannot abide, to haue any thing at all worshipped besides himself, crieth out. 1 Kings 18. 1 Ki. 18, 21 unto those, who thought to worship God, and the idol baal together: Howe long hault ye( saith he) between two Opinions? If the Lord be God, follow him, but if Baal be he, then go after him. As if he should haue said; It is not possible for you, to worship God and baal together. No man( as Christ speaketh, Matthew 6. Math. 6, 24 ) can serve two masters. The Lord God will not bee content with a piece, but he requireth our whole heart, our whole mind and soul to the worship and service of his majesty, he leaveth no part thereof, to be bestowed vpon any other. And therefore most excellently. Hebr. 1. doth the Apostle use this as a Reason, to show that Christ is more excellent then the Angels, because the angels do worship Christ, but they again are not worshipped. now, if the angels be not worshipped, whom then shall wee account in heaven or in earth, worthy to be worshipped? Surely no other at all, but onely the true, eternal, and everliving God. According as to this effect, tendeth most notably the voice of the Angel. revel. 14. revel. 14, 7 fear God, and give glory to him, and worship him, that made heaven and earth, and the Sea, and the fountains of water. revel. 22, 8 And Chap. 22. I fel down( saith John) to worship before the feet of the Angel, but he said unto me, See thou do it not, for I am thy fellow-servant, &c. Now next, as touching the maner of worshipping God aright, our Lord Iesus Christ saith, John 4. That the true worshippers shal worship the Father in spirit and truth: So that whatsoever is outward and bodily, and may bee performed as well of the wicked, as of the godly, that is not to be accounted for the true worship of God, but the heart and mind it is, which he especially respecteth and aimeth at, as 1. Sam. 16. 1 Sam 16.7 Man looketh on the outward appearance, but the Lord beholdeth the heart. According as this is manifest in the example of Abell and Kaine, and in the offerings which they offered unto God, whereof wee red, Gen. 4. Gen. 4, 5. The Sacrifice of Kain was rejected, not in regard of the outward matter thereof, but because it proceeded not from a faithful and upright heart, as did the Sacrifice of Abel, and which therfore most sweetly smelled in the Nostrils of God, as Hebr. 11. Heb. 11, 4. the Apostle discussing this matter, hath these words; By faith Abel offered unto God a greater Sacrifice then Kain, by the which he obtained witness that he was righteous. For this cause( saith Moses to the people of Israel. Deut. 10. Deut. 10, 12 ) And now Israel, what doth the lord thy God require of thee, but to fear the lord thy God, to walk in al his ways, and to love him, and to serve the Lord thy God with al thy heart, and with al thy soul. This may yet further be manifested, by the sharp reproof which the lord maketh, Esay 1. What haue I to do with the multitude of your Sacrifices saith the Lord? I am full of the burnt Offerings of Rams, Esay 1, 11, 13, 14.15, 16, 17. and of the fat of fed Beasts: and I desire not the blood of bullocks, nor of lamb, nor of Goates. Bring no more Oblations in vain, Incense is an abomination unto me, I cannot suffer your new moons, nor sabbaths, nor solemn dayes: and so further at large, as you may see in that place; wherein( at the first) it may seem strange, that the Lord should so cry out against these things, which were of his own ordinance and appointment: But the Reason is, because they thought to please God with these outward Ceremonies, and were utterly destitute in the mean season of faithful harts, and upright affections; without the which, the lord never promised any favourable acceptation of these outward things, according as afterward he plainly expoundeth his own meaning, saying; Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, seek iudgement, relieve the oppressed, judge the fatherless, defend the widow, &c. The Prophet Micah also, in chapter 6. bringeth in the person of one, and after this manner reasoning, concerning the true and right worship and service of God: Micah 6.6, 7, 8. Wherewith( saith he) shal I come before the lord, and bow myself before the high God? Shal I come before him, with Burnt offerings, with calves of a year old? will the lord bee pleased with thousands of rams, or with ten thousand Riuers of oil? Shal I give my first born for my transgression, even the fruit of my body, for the sin of my soul? unto all which demands, he maketh this answer, lively describing the true Sacrifice which the Lord requireth. he hath shewed thee, O man( saith he) what is good, and what the Lord requireth of thee? Surely to do justly, and to love mercy, and to humble thyself to walk with thy God. Many other testimonies might be produced, but by these it is most manifest, that God was never delighted with any outward circumstances in the worship and service of his name, but onely so far forth, as they proceeded from a faithful and upright heart. According as this, doth our lord Iesus Christ yet further confirm. joh. 4. John 4, 24 saying; God is a Spirit, and they that worship him, must worship him in spirit and in truth, plainly there teaching, that to the end men may worship God aright, it behoveth them to enter into due consideration of his natural affection and delight. For every thing affecteth that which is according to his natural inclination, and loatheth and disliketh whatsoever is repugnant & contrary to the same. Now then, if the Lord God consist of a bodily and corporal substance, then doth he expect, and will be delighted with outward and bodily worship; but if he be not bodily, but altogether spiritual, then doth he not expect, neither can possibly be pleased with external service, the same being so contrary to his Nature. And now that the lord God consisteth altogether not of a bodily, but of a spiritual substance, and therefore cannot away with external worship, to be satisfied therewith: what can be more manifest to put men out of doubt, then that saying of our lord Iesus Christ, which was set down before? And it is not to be passed over, how he saith not in that speech, that it is meet and convenient, that such as worship God, should worship him, in spirit and in truth: but that they must worship him in spirit and in truth. And to what end doth he urge it so strictly and say, it must be so, if it could possibly agree with his Nature, to bee pleased and delighted with eternal things. This cannot possibly be, but it is of necessity, that they who will be accounted true worshippers, do worship and serve him in spirit and truth. Whereby the miserable estate and condition of the papists, is evidently discovered, who together both with their bodies and inward affections, do give themselves wholly to Idolatry, bowing, falling down, and creeping even to very stocks and Stones; which haue eyes and see not; ears and hear not, &c. But let us a little( before we proceed any further) consider some of their main and special Reasons for that which they do. First( they say) that they do not worship the Image itself, but God whom it representeth. But we learn out of the Prophets, and in the second commandment, that it is a most wicked presumption, to erect any signs, by which God either cannot, or ought not to be signified; and that he forbiddeth as well the false worship of the true God, as the giuing of any part of his true worship unto any other. And although they were signs, by which God could bee truly signified, yet lieth it not in the power or Authority of any Creature, to erect and set them up, but onely by the will and commandment of the lord. Secondly,( they say) that Images bee books of the Lay and unlearned people, and therefore profitable, but the spirit of God teacheth us otherwise, when he saith, Hab. 2, 18. Habbacuk 2. that it is onely made, To bee a Teacher of lies. And Zachary 10. Zach. 10, 2. jer. 10, 8. The Idols haue spoken vanity. And jer. 10. The stock is a doctrine of vanity: by all which places it is most clear, that Images teach nothing else, but to lie of God, and to speak vainly of him; and therefore,( if we will do none of these) we must neither make Images, nor haue thē. Thirdly they say, it was lawful for the Israelites to haue figures; as the Cherubim, Seraphim, and diuers pictures in the Temple of Salomon, and that therefore it is lawful for Christians to haue Images in their Churches. But these figures of diuers things, and other pictures in the Temple of Salomon, had the warrant of Gods word, neither could they easily be abused. And besides this, the purpose of GOD in erecting them, was, that they should be figures of spiritual things, all which haue taken their end in Christ. And thus are the chief Reasons which the papists allege for their idolatrous worship, most clearly discovered, to bee not onely weak, but vain and foolish. Furthermore, what else is to be said of the whole body of their religion and devotion in all other partes and branches of it? Is there any thing at all therein, but what he that is most wicked may do and perform as well as he that is most godly and best affencted? Is it not altogether carnal and outward, as if they accounted God to be no spirit; but to consist( as mortal men do) of a bodily and corporal substance? As in this or that fashion of apparel, this or that kind of gestures, choice of meats, difference of daies, times and places, numbering of Beads, building of Monasteries, fasting in Lent, receiving Holy-water, going on Pilgrimage, numbering of Prayers, crossing, anointing, shaving, Ringing of bells, going to shrift, and such like outward and bodily actions; not having any motion or work of the Holy-ghost in the inward man: they thinking to please God with these corporal Ceremonies, and humane inventions, and never thinking of spirit and truth, nor knowing( for the most part) what it meaneth; but letting them alone in their blindness, until it may please God to open their eyes. As this doctrine, and the example of these true woorshippers of God, in the dayes of Elias, do tend directly also to reprove the warrantable resolutions of all such, who persuade themselves, that they may lawfully dissemble in matters of religion, especially in the time of persecution, and think that if their hearts consent not unto it, they nothing at all offend, although with their bodies they bow unto Baal, and do reverence in outward appearance to idolaterous worship; even so, it teacheth us, not onely according to the exhortation of the Apostle. 1 Cor. 10, 14. To fly from Idolatry, knowing that no Idolaters shal enter into the kingdom of heaven; and for this cause keep ourselves, according to the example of these 7000. as well from all maner of outward appearance thereof, as from consenting thereunto in our hearts, striving to this end against all temptations, and against all injunctions and commandements to the contrary & zealously, craving the gracious aid and assistance of Gods blessed spirit: but also seeing the right worship and service of God, according to his word, is so dear and precious in his account, that therefore in the fear of God, acknowledging him alone, to be the only true God, who onely and alone is to be worshipped; we love him therefore above all, fear him above all, pray to him only, aclowledge him alone to bee the onely author and fountain of all good things, and so depend upon, and repose all our trust and confidence in him alone, and so forth; as is prescribed and commanded in the first Table of the ten Commandements. And herewithal, seeing the true Worshippers do worship God in spirit and truth, that therefore we do not only account of the worship & service of god, as of a debt and duty strictly required at our hands: but that in the fear of God, we be evermore religiously careful to present ourselves before him therein, with upright hearts, and sincere affections, praying and beseeching the Lord to this end with the Prophet david. psalm 51, 10. To create in us new hearts, and to renew right spirits within vs. In which prayer, we haue need to bee so much fervent and earnest, not onely because hypocrisy is most loathsome before the face of God, but forasmuch as wee are all naturally inclined thereunto, desirous to be thought and esteemed far more holy, religious, and better affencted then we are indeed; far more ready to find fault with others, then to be reformed ourselves in that which is amiss, speaking against others for their ignorance & profaneness, when wee ourselves are as ignorant and profane, as slack and careless in al duties of holiness and Religion, as they or any other. How highly therefore it standeth us upon, to strive against this natural hypocrisy of ours, and not onely to repress and keep it under, but so also, as that it may bee utterly expelled & rooted out of our harts, and as in all the ways and actions of this life, so as we may walk uprightly, work righteousness, and speak the truth from our hearts, knowing what the Prophet david saith, Psal. 15. that such alone shall enter into Gods Tabernacle: so especially in matters of Religion, and when either in Prayer, hearing of Gods word preached, or in any other part or branch of his worship and service, we are to present ourselves before him; every one that hath any spiritual discerning, may easily perceive, and conclude with himself. It followeth verse 5. [ even so then at this present time, is there a remnant through the election of grace.] Now in these words( by an argument drawn from the like) doth the Apostle apply the former history, and example of the daies of Elias unto his present purpose: as if he said, as in the time of Elias, there was a certain number preserved by the Lord, which never served the Idols of the Gentiles; even so, there is no doubt, but that the Lord God according to his eternal purpose of grace, hath a faithful remnant of elect Saints at this day, whom he will exalt to eternal life; howsoever the greatest multitude, by reason of their unbelief and hardness of heart, do miserable remain in the state of condemnation. This is the sense of this application; wherein besides this necessary instruction that is fitly offered for al the Ministers of Iesus Christ, that they always be religiously careful( according to this example of the apostle Paul) to apply their doctrines & exhortations to the present occasions and necessities of the church. We learn and observe for the general point, that the former experience of the Lords goodness & mercy towards his Church and chosen people, as well in their preservation from Idolatry, from the rage and fury of wicked & malicious enemies, as in all other respects and Arguments of his love, ought so fruitfully and effectually to be remembered of al generations from time to time, as to encourage them to hope in God for the continuance of like favour, and so consequently unto true patience & constancy, without distrusting or despairing in the midst of whatsoever troubles, afflictions, and calamities may arise in the world. To this end it is, that the Apostle heer allegeth this example of Elias his time, that the Iewes calling to memory the estate of the Church at that time, and howe the Lord most mercifully reserved unto himself, many thousands that never swerved from his fear, when( as yet) in outward appearance there was nothing but Idolatry: that the Iewes( I say) remembering this, might be out of doubt, that although the greatest multitude, by reason of their infidelity and hard-hartednesse, were worthily rejected and cast off; yet the lord had not therefore broken his promise, no more then he did in the former time, but had safely kept and preserved a great number of dear and faithful seruants, howsoever they could not visibly be discerned in the face of the world As it was then( saith the Apostle) even so is it now. With such fruit and profit( as I said) ought the former experiences of Gods mercies to be remembered from time to time; and after this maner for instruction & confirmation ought wee always to peruse and consider the Histories and examples of the holy Scripture, being fully assured, that there is no one example, set down in vain, but only for our profit and commodity, that by the example of the wicked, wee might take warning to avoid sin, least we be partakers with them of the punishment due to sin, as 1. Cor. 10, 6, &c. These are ensamples( saith he) for us, to the intent that we should not lust after evil things, as some of them lusted, &c. And ●gaine, that by the examples of the godly, we may be encouraged and provoked to the fear of God, that so with them we may be blessed for evermore. This is the end of Gods providence in preserving the scripture from time to time, and so consequently of the Holyghostes purpose, in the first penning of al the circumstances of the same, according as hereof is most excellent plainly. Rom. 15. whatsoever things are written( saith he) afore time, are written for our learning, that we through patience and comfort of the Scriptures might haue hope. That by the experience of gods love and favour( I say) towards the godly in what sort soever we might be encouraged to expect the like in time of need: & by the experience of his punishments vpon the wicked, we might learn to reverence and stand in awe of his judgements. And as to this end doth the Apostle heer produce the history and example of Elias his time; even so, to the very same purpose, doth the Holyghost make mention of the notable experiences, which Noah, Abraham, Isaac, jacob, david, daniel, and many others, had of Gods special favours, in protecting and delivering them from many great dangers; as also of the notable profit which they reaped, for a resolute and religious depending vpon God, all the dayes of their life afterward. And of david it is expressly to be seen. 1 Sam. 17. how by the experience which he had of Gods mighty power & merciful providence, in protecting & delivering him from the lion and the bear, became encouraged to fight against the mighty Giant goliath. The Lord( saith david) that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistim. The Apostle Peter( as we may see in the Acts of the Apostles) was diuers times imprisoned and ready to be put to death, but in his deliverance he felt so great experience of the Lords mercy towards him, that in the 1. Epist. 4. he is bold to exhort the faithful to rejoice in sufferings, and to glorify God therein, without being ashamed. The like effects ensued also vpon such experiences as the Apostle paul had, as we may see, Phil. 1. and in many other places. Many other examples might be alleged, but as by these it is manifest, how notably the Saints of God profited by the former experience of Gods love and favour in times past; so no less ought wee to profit to a courageous resolution, and faithful expectation at this day, & from time to time, by such experiences as wee haue had. I will not stand vpon many particulars, but if I should go no further, then to the experience of Gods love, in the abasing of his son, unto the most excellent work of our Redemption, it would bee sufficient, as far surpassing all other experiences whatsoever: according as this very use, doth the Apostle make for our comfort and instruction in this behalf, romans 8, 32. Who spared not his own son( saith he) but gave him for us all to death: how shall he not with him give us all things also? mark the sequel; Howe shall he not with him give us all things also. Plainly thus giuing to understand, that the experience and assurance of Gods wonderful love, in abasing his son so far, as to take vpon him our Flesh, and to suffer death vpon the cross for our sins; ought to assure and persuade all the Children of God, with an undoubted resolution, that there is nothing else so rare and precious, so high and excellent, but the Lord out of his rich Treasury, will vouchsafe to impart and bestow the same upon them, if in his most heavenly wisdom, and mighty providence, he see it to bee fit and necessary for them. He hath freely given them already, the most precious jewel which he had; Namely, his deere and onely begotten son, unto whom, no one, nor all the things in this world, are worthy( in any measure) to bee compared, howe much more then, will he bestow vpon us such things, as are of less value, as health, peace; much more will turn all afflictions to our good, give us patience, &c. it is unpossible that the lord should deny his childrdn any of these or such like things, seeing for their sakes, he hath not spared his own son. According also, as how by him, we live, move, and haue our being, how he hath created us after his own Image and likeness, & how by him we enjoy all good things to our comfort and consolation: who so blind as not to see and understand? who so hard-hearted, as not to aclowledge? now ought not these experiences, to work and beget in us as great a measure of a godly resolution; of faith, hope, love zeal, obedience, and thankfulness, as in the Saints of God heretofore? Yes undoubtedly. Now the first use, that such experiences ought to work and beget in us, is thankfulness. Accordingly most notably Deut. 4. doth Moses exhort the people of Israel, that they forget not the former experiences of the Lords goodness and mercy towards them, but diligently retain them in memory, and recount them to their children. Take heed to thyself( saith he) and keep thy soul diligently, that thou forget not the things which thine eyes haue seen, and that they depart not out of thy heart al the dayes of thy life, but teach them thy sons, and thy sons sons. A great ingratitude and unthankfulness it is, to forget the benefits that are bestowed vpon us by mortal men; and therefore worthily, Gen. 41, 9. doth the chief Butler of pharaoh blame himself for forgetting joseph. It is also recorded. 2 Chro. 24, 22. to the worthy reproof of joash, for not remembering the kindness which jehoiada the Father of Zechariah had shewed unto him. And now, if it bee a matter worthy of blame and reproof, for one man to forget the kindness of another extended towards him: a matter of far greater reproof and worthy of blame is it, to beecome forgetful of the mercies and benefits of the Lord, the least whereof as infinitely surmounteth whatsoever we may possibly receive at the hands of mortal men; as the heauens in height, in beauty and excellency surmounteth the earth As in regard hereof, we may see, Deut. 32.18, 19. how sharply Moses rebuketh and blameth the children of Israell, yea, and threateneth them with Gods judgements. Thou hast forgotten( saith he) the mighty God that begat thee, and hast forgotten God that formed thee. And the lord saw it, and was angry for the provocations of his sons, and of his Daughters. It is also recorded, Iudges 3, 7, 8. that even for this cause, because the children of Israell forgot the lord their God, therefore was his wrath kindled against them, and he sold them into the hands of their enemies. In job. 8, 13, 14. also it is fearfully pronounced; that all such as forget God, shall perish and al their confidence shall be cut off. A second use that such experience of Gods mercies, ought to work and beget in us, is a zealous resolution, for the glorifying of God in a constant and courageous enduring, of whatsoever troubles, afflictions, miseries, and calamities, may come vpon us in this life, and so, as wee thus from time to time, reason and conclude with ourselves. The Lord hath bestowed these and these inestimable benefits and blessings vpon me, he hath preserved me from the malicious attempts and practices of the wicked, and from running headlong with them to the ways of ungodliness, he hath brought me into the right way and manner of worshipping him, he hath delivered me from great dangers, troubles, sicknesses, and other extremities, and in many other respects approved himself my good and gracious GOD, and given me very manifest Arguments of special love: Therefore will I love him, therefore will I depend vpon him, for the time to come, I will patiently wait upon his good will and pleasure; and I will not fear what either the devill or all the world endeavour against me. Such a constant and courageous resolution, ought the former experiences of Gods Mercies, to work and effect in 〈◇〉 Gods elect Children. But now, whereas there is one that thus profiteth by● the experiences of Gods mercies towards wards him, to trust in him, and to resolve vpon him for the time to come; the greater part do rather bury all in wicked oblivion and forgetfulness, if any of our neighbors or acquaintance bestow any little gift or benefit vpon us, or show us pleasure in any respect. It is a common courtesy to be very thankful, and to apply ourselves to a kind requital; but although the Lord of heaven and earth, haue done never so much for us, & though the least of his mercies never so highlye surpass, whatsoever we can possibly receive at the hands of mortal men: yet where ther is one that retaineth them in a thankful mind, to yield unto the Lords majesty, the honour, glory, and praise that is due, and of right belonging unto him; the greatest part pass all over, even like the Horse and Mule( as david speaketh) that haue no understanding So they may enjoy the blessings of God, to the ease of their bodies, & satisfying of their expectations; they are at peace & at rest though the merciful providence of God towards them in that behalf, bee never thought vpon, or once called into question. Thus much as touching the general consideration. Now more particularly, when he saith not onely, that there is a remnant reserved, but that the reservation of them, is according to the election of grace. I might gather hence, some other most excellent points, for our further comfort and instruction; but because, all may well bee comprehended in the next verse, I will here omit them, and hasten thither. The sixth Sermon. Thus it followeth. Verse 6. And if it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace: or else were work no more work. THe Apostle having spoken before of the election of Gods Saints to be according to grace, saying( as you haue heard) that there was a faithful remnant, reserved according to the election of grace. Now in these words, least it should be thought, that those which were preserved either in the dayes of Elias, or in the time wherein S. paul himself lived, deserved the same preservation at Gods hands by their works: he therefore amplifieth that which he touched before of election, by an argument of contraries, opposing grace and works together, as one merely repugnant unto the other. If it bee of Grace( saith he) then is it not of works, &c. If election bee free, and according to Gods mere grace and goodness, then is it not for works, nor in consideration of any deserts; but it is a sure thing( saith the Apostle) that they who are elected, are elected freely of Gods mere grace and favour: Therefore not for works, nor in consideration of any deserts. Grace and works being so contrary the one to the other, that where one hath place, the other must of necessity be removed and taken away. This in few words is the sense of this amplification. The Apostle after this manner, giuing to understand, not onely that such as belong to eternal life, are elected through the mere grace and free mercy of God, and that in the action itself of their election, works haue wrought nothing at all, whereby God should the sooner bee moved thereunto: but also, that it is a very foolish and absurd thing once to imagine, or to be persuaded; that Grace and works can be joined together, in the question of election, seeing they are so disagreeable in themselves. If a man be elected by grace, that is freely, it standeth with no reason at all, to think or say, that he is elected by works, or in consideration of any deserts. For that which is deserved either in part, or in whole, cannot be said to be given freely, seeing there is a consideration of the gift, or at least wise, some cause, wherefore it should bee given. And now, that election is of grace, and of grace alone; besides the plain and express words of this Text, this doth the Apostle confirm. Ephe. 1. where he deriveth all our holinesse and righteousness, and whatsoever good thing either is, or can be in us, from the election of God: he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love. Also 2. Tim. 1, 9. Who hath saved us( saith he) and called us, with an holy calling, not according to our works, but according to his own purpose and grace, which was given us through Christ Iesus, before the world was. In these words it is plain, that we are neither called nor saved in regard of works, much less elected then, either for them, or in regard of them. Most notably also. 1 Cor. 4, 7. doth the Apostle utterly disannul all the glory that men can challenge to themselves in regard of works, saying; who separateth thee? And what hast thou, that thou hast not received? If thou hast received it, why rejoicest thou as though thou haddest not received it? In which words, he speaketh not of one or two graces, but whatsoever belongeth to eternal life ▪ the apostle there affirmeth the same to be received; yea, & that of free grace, as yet more plainly. Eph. 2, 8, 9. By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, least any man should boast himself. Now, if man haue nothing that belongeth to eternal life, but what he hath received of grace of free gift, of favor and mercy, is it not an odious pride and an horrible vnthankefulnesse for any man to imagine or say, that for his faith or Good-workes, God hath elected and predestinated him to the dignity of salvation? Much might be alleged, but in one word it is most certain, that if the whole Scripture bee preached, there will no one sentence be found, that affirmeth God to haue chosen us in respect of works, or because he foresaw that we would be faithful, holy and just; but contrariwise, all the Testimonies that concern this matter, do evidently affirm, that we are freely chosen of God in Christ Iesus, according to the purpose of his will. even as hereunto belongeth this notable confession of the Church, and elect of God. revel. 4, 11. who casting their crowns before him that sat vpon the Throne, Thou art worthy O Lord( say they) to receive glory, and honour, and power: for thou hast created all things, and for thy wils sake, they are, and haue been created. And afterward in Chapter 5. they falling down before the lamb, do sing a new song, saying; Thou art worthy to take the book, and to open the seals thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every Kindred, &c. No mention at all do we see here, of any works, or worthiness in man, but the work of Creation, Redemption, and the whole sum of glory and blessedness, is ascribed and attributed onely and altogether to the free grace and mercy of God in Iesus Christ. The grace and mercy of God in Iesus Christ( I say) is the original and efficient cause of all our happiness and felicity. From thence proceedeth, not only our election, but also our redemption, our calling, our justification, our sanctification, and all our hope of eternal life, and in no measure at all from any worthiness or deserts of ours, wee being so far from deserving any part of Gods love, as that being his very enemies( by reason of our sins) wee are worthy of nothing but of his fearful wrath. And therefore notably saith the Apostle, romans 5, 8, 9. That GOD setteth forth his love towards us, seeing that while wee were yet sinners, Christ dyed for vs. Much more then being justified by his blood, wee shall bee saved from wrath through him. And 1. John 4, 9, 10. In this appeared the love of God towards us, because God sent his onely begotten son into the world, that wee may live through him. herein is love, not that wee loved God, but that he loved us, and sent his Son to be a reconciliation for our sins. Thus you see, how truly the Apostle saith here of election, that it is of Grace, and that most truly the same is also to bee verified, as touching Redemption, Calling, justification, with whatsoever else doth belong, or in any wise, appertain unto eternal Life. And now, if that they bee of Grace, it is then absurd( as the Apostle here teacheth) to impute the cause of them in any measure unto works: either they must bee wholly of grace, or wholly of works, for seeing they are so contrary, they cannot possibly be joined together in one and the same action. If it be of grace then is it not of works, and if it be of works, then is it not of grace. And surely, this is such a notable argument of the Apostle, that whosoever cannot see the clearness of the same, to confess and extol on the one side, the grace and mercy of the lord, in election, redemption, calling, and justification: and on the other side, to deprive himself and all others generally, of all opinion and imagination of meriting or deserving either the one or the other, he giveth undoubtedly, a very great Token, that the Lord hath blinded his eyes, and utterly given him over to a reprobat sense; yet the papists notwithstanding,( through the just iudgement of God against them) are nothing at all ashamed to deny and cauel at the light and clearness of the same, affirming that the apostle speaketh here of such good-workes onely, as are done of nature, and not of such as are done of faith; and so consequently, that it is nevertheless true, that the Lord God in election, had regard unto the good-works which the elect should do afterward; and whereby they should deserve their election; and that such as are justified, are not justified through the free grace and mercy of God in christ Iesus, apprehended and applied by faith, but through faith and works joined & concurring together. Wherein, besides their gross absurdity, in calling works done of Nature[ Good-works] whereas whatsoever is not of faith, is sin; and without faith it is impossible to please God, as Rom. 14 23 and Heb. 11, 6. It is most clear & evident that the Apostle speaking of election by grace, by which all are saved, that are saved, hath relation not onely to works of Nature, but excludeth from the same the merit of al works generally, as well of the circumcised Iewes, and baptized Christians, as of the vnbeleeuing Gentiles. And whereas they allege, that God in election, had regard unto such Good-workes, as should afterward be performed, & that faith and works, are of necessity to be joined together in the matter of justification; although these very words of the Apostle, bee of such sufficient force to overthrow both the one, & the other( as that every one that delighteth not in ignorance and error, may plainly perceive the weakness of their assertions:) concluding evidently, that Grace, which we apprehended by faith in Christ, and works, are so contrary, that where Grace is, there all merit of works, must of necessity bee displaced: yet notwithstanding partly, because this Doctrine of theirs, is wonderful injurious to the efficacy of the death and passion of our lord Iesus Christ, utterly making the same of no effect; and partly, because this is the most principal and weightiest point and principle of all Popery, so as take away this, and the whole substance thereof falleth to the ground, And herewithal also, to the end, that( through the grace of Gods spirit) you might both effectually be confirmed in the truth, and be able to confute the contrary assertions of the aduersaries. For these considerations, it shall not bee amiss, to add that which hath been spoken, some other authorities of the Scripture, with manifest Reasons drawn from the same; that it may plainly appear, howe plentifully the Word of God, teacheth that truth which wee profess, and not in one place alone, but in many places handleth the same. As touching the first; whereas they say, that election is grounded vpon the foreknowledge of such Good-works as God fore-saw the elect would perform: It is most certain, that( forasmuch as wee were all corrupt in Adam) GOD could fore-see nothing in us, that should move him to choose vs. So as take away election, and what remaineth, but that wee be utterly lost and accursed. Al our righteousness( as the Prophet Esay speaketh) Esay 64, 6. is as filthy clowts. now, if this bee true, that all our righteousness is no better then filthy Clowtes, and yet God( as the Papists would make men beleeue) did choose men in regard therof, thē must it needs follow, that he choose them in regard of that which was filthy & unclean; but God forbid that any such cogitation should once take place in any Christian heart. God hath chosen us in his eternal purpose for his own glory to be manifested in us, and this he did in Christ his son, in whom alone is our whole perfection. How grossly and falsely they conclude also concerning the other point; where they affirm that faith and works must bee joined together in the question of justification; we need go no further then to the express Testimonies of the Apostle, Rom. 3, 20, 21, &c. where he saith not onely that by the works of the Law, no flesh shalbe justified; and a little after, that the righteousness of God is made manifest without the Law, and is by the faith of Iesus Christ, unto al, and vpon all that beleeue. And again, that we are justified freely by his grace, through the redemption that is in Christ Iesus: but also after al this, maketh this evident conclusion; We conclude that a man is justified by faith without the works of the Law. again, according to that in chapped. 4. if Abrahams faith onely, were imputed unto him for righteousness then through the imputation of Christes righteousness, we are justified by faith onely, but the first is true in that place, Abraham believed God, and it was counted to him for righteousness; therefore the second must needs also bee so to. Another like saying to that of this Text, hath the same Apostle in the next verse of that chapter, To him that worketh( saith he) the ways is not counted by favor, but by debt. But to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. The Apostle in these words plainly showing, that the justification by any works at all, doth clean overthrow and destroy the grace of God, and doth make grace and works as contrary, the one to the other. And if our justification be partly of works, then by the apostles reason, it is partly of debt, and cannot be counted of favour, but the reward( as he teacheth) is rendered according to grace, and not according to debt; therfore we are not justified before God in any measure, by works, although they proceed never so much from faith. And whereas they object further, that the Apostle in all these places, excludeth only the ceremonial works of the Lawe from justification: it is very clear to the contrary, that the Apostle writing this Epistle to the romans( who were Gentiles, and never troubled with keeping of the jewish Ceremonies) had no cause at al, to exhort them from any confidence of justification by the same. But to come to some other Reasons, wherefore al works are thus excluded from Grace and faith in the questions of election and justification. First we must know, that all our works, Reasons. even the very best, are unperfect, and therefore cannot deserve any thing, according to that, Galathians 5, 17. The flesh lusteth against the spirit, and the spirit against the Flesh; and these are contrary one to the other, so that ye cannot do the same things that ye would. Secondly, all the Good-workes which we at any time can do, are al due and indebted unto god, as Luke 17, 10. When ye haue done al those things which are commanded; Say( saith Christ) wee are unprofitable servants, we haue done that which was our duty to do. And wee must do our duties, and pay our debts, before wee can deserve any thing. Thirdly, it appeareth plainly, Rom. 9, 11, 12, 13. that we are both elected and justified, before we do any Good-workes, as it is there proved, by the example of jacob and Esau, as concerning whom, even before they Were born, and when they had neither done good, nor evil, that the purpose of God might remain, according to election, not by works, but by him that calleth. It was said unto her, the Elder shall serve the younger, As it is written, I haue loved jacob, and haue hated Esau. again, if any thing should be required of us to justification, then Christ should not give us true and perfect righteousness and salvation; and thereupon it would follow, that our saviour should not bee perfect; but he is most perfect, according to this notable saying of the Apostle, Eph. 1, 6, 7. That God to the praise of the glory of his grace hath made us accepted in his beloved, by whom we haue redemption through his blood, even the forgiveness of sins, according to his rich grace. moreover, in al the Goodworks that we do, It is God which worketh in us both the will and the dead, even of his good pleasure, as the Apostle speaketh. Phil. 2. But evil( as he teacheth also in another place) is so present with us, that the good which we would do, we cannot do. through the motion of Gods grace wee would do it, but through the corruption of our nature we cannot do it; yea, when we do any good at all, we are so far from perfect doing it, as that it may rather bee termed a will in us to do good, then a right doing indeed. For we ought to love God with all our heart, with al our soul, and with all our mind, but so long as the flesh lusteth in us against the spirit, and there is a lawe in our members rebelling against the Law of our mind( which will be so long as wee live in this world) wee cannot be said to love God with all our hart, with all our soul, and with al our mind; so then, in far less measure then we ought. Now that which is less then it ought to be, is imperfect, as transgressing the rule of Gods Law. Deut. 4, & 12. Wherefore, seeing our works in this life ought to be done in perfect love toward God & man, and that perfection of love we haue not in this life, it most clearly followeth, that all our works in this life are faulty, yea although they be wrought by the grace of Christ. Not that the grace of Christ in itself hath any blemish or imperfection, God forbid; but because we, in whom it worketh, are corrupt, even as water, though it flow from a fountain most clear, yet if it run through a filthy and muddy channel, becomes corrupt and muddy as the channel is. Much might be spoken, but this is a sure thing, that we fulfil the Law of God, neither in all, nor in any of our works, and failing of the perfection thereof, in any or in all: we are by the sentence thereof, denounced accursed, as Gal. 3, 10. out of Deut. 27 cursed is every man, that continueth not in all things, which are written in the book of the Law to do them. So then we see, that the works of Gods children; yea, even the very best of them, howsoever they are termed Good-workes, yet are they not during this life, properly or perfectly good, but imperfectly good, and imperfectly holy. They are good by comparison, and good by acceptation: by comparison, and in respect, as the Prophet Habakuk, chap. 1, 13. calleth a man righteous, not simply, but in comparison of the wicked. And good by acceptation, in the sight of God, who( dealing as a loving Father with his Children) vouchsafeth to take that in good part, which we do willingly, although we do it weakly, graciously beholding us in Iesus Christ, and so imputing unto us his righteousness and obedience, as that we remain without danger of condemnation, and in due time are exalted to eternal glory. But now against this truth, there are diuers objections. First, it is probable( say our aduersaries) that works must be joined with grace and faith, in the questions of election and justification, seeing at the latter day, when wee are all to appear before the iudgement seat of Christ, the trial of every mans cause, shal not be made by grace or faith, but by works, alleging to this purpose diuers places of the scripture, as joh. 5, 29 where our Lord Iesus doth not say, that at the later day, they which beleeue, shal haue eternal life, and they which believe not, eternal death, but they That haue done good, shal come forth to the resurrection of life, & they that haue done evil, to the resurrection of condemnation. Also that of the apostle, 2 Cor. 5, 10. where he saith, That we must al appear before the iudgment seat of Christ, that every man may receive the things that are done in his body, according to that he hath done, whether it be good or evil. Thirdly, that revel. 20, 12. And I saw the dead( saith John) both great and small stand before God; and the books were opened, and another book was opened, which is the book of life, & the dead were judged of those things, which are written in the books according to their works. But of al other places, that seemeth most manifest in Mat. 25. where the reason of calling of the elect to the inheritance of the heavenly kingdom, is expressly taken from works, it being there recorded, that the heavenly judge( after the pronouncing of the sentence, wherein he calleth them blessed of his heavenly Father, and giveth them possession of eternal glory) shall proceed, saying, For I was an hungered, and ye gave me meate, I thirsted, and ye gave me drink, I was a stranger, and ye lodged me, &c. But now, howsoever by these places it is certain, that the trial and examination of every mans cause, shall be made( after this manner) not by Faith, but by works, yet that it is not any thing at all in regard of works, but onely of Faith, that the heritage of eternal life is imparted, it is so clear in the places already alleged, as that we cannot desire any thing more apparent. Whereunto may also be added, this comfortable saying of our Lord Iesus Christ. John 3, 14, 15, 18. As Moses lift up the Serpent in the wilderness, so must the son of man bee lift up, that whosoever believeth in him, should not perish, but haue eternal life. And again, He that believeth in him shal not bee condemned, but he that believeth not, is condemned already, because he believeth not in the name of the onely begotten son of God. Also John 6, 40, 47. This is the will of him that sent me, that every man which seeth the son, and believeth in him, should haue everlasting life, and I will raise him up at the last day. And a little after, Verily, verily, I say unto you, he that believeth me, hath everlasting life. hereunto belongeth that also of the Apostle. Acts 13, 38, 39. Bee it known unto you therefore, men and Brethren( saith he) that through this man( that is to say through Christ) is preached unto you the forgiveness of sins, and from all things, from which ye could not be delivered by the Law of Moses, by him every one that believeth, is justified. By all these( with many other testimonies that might be produced) it is most clear, that howsoever the heavenly judge shal make mention of works at the latter day, and howsoever thereby it may seem at the first, that works are as available, or rather more available then faith, to the obtaining of salvation, that yet it is far otherwise, the Lord receiving his elect into eternal blessedness, through his onely mercy, and free grace in Iesus Christ, and so accordingly crowneth their works, being wrought as fruits of faith in him. The kingdom of heaven( as wee must know) is not a reward for seruants, but an inheritance for sons, and which they onely shall enjoy, who are adopted of the Lord for his children, and that for no other cause, but for the same adoption, For the Son of the bond-woman, shal not be heir with the son of the Free-woman. The lord God doth examine our works in love, and not in rigor and extremity, rewardeth them with infinite glory, not in regard of themselves, but as they proceed from faith in Christ, & are no other but his own mere gifts. For even as natural Parents, bestow gifts vpon their children, as reward of their well doing, thereby to encourage them to the greater virtue and godliness, when as yet the true and proper cause of the gifts is not the obedience of the child, but the mere goodwill and love of the father; even so, the lord allureth us with rewards, to holinesse of life, and esteemeth us as righteous and worthy, when as in the mean season, all the righteousness and worthiness that is in us, proceedeth wholly from his free grace and goodness. Secondly, they object against this Doctrine of election and justification, by grace and faith, that it is a Doctrine of liberty, and openeth a wide gap and window to sin and licentiousness. For who say they, will make any conscience of forsaking sin, when he knoweth forgiveness to be so ready? Who will bridle his affections, and punish himself by Fasting, Prayer, and other godly exercises, when he sceth so easy & light a way to heaven, as by grace and faith onely? But first we are here to know, that this is no new reproach and slander Fathered vpon the gospel and heavenly Doctrine of our salvation. For even after this manner, did the proud and self-liking Pharisees, upbraid and quarrel with our Lord Iesus Christ himself, because he preached and offered Gods free grace to publicans and Sinners. And Rom. 6, 1. wee may see, howe ready the Enemies of the gospel were to cavil with S. paul, as though the same Doctrine preached by him, had given liberty to sin and dissoluteness. Secondly, that this is a very false and wicked slander of the Papists, not bearing any countenance or likelihood of truth in it. It is hereby manifest, because the same spirit, which is the spirit of faith, and persuadeth our Consciences to beleeue the great goodness and mercy of God towards us in Christ Iesus, is also the Spirit of love, and doth inflame our hearts to love so bountiful and merciful a God, as did vouchsafe( when wee were yet his enemies) to deal so graciously and lovingly with vs. now then, if by the motion of one and the same spirit, we do by faith assuredly know Gods goodness towards us, & by the knowledge and true sense thereof, do love him for the same; Needs must there follow obedience to his Law, and perpetual study to please him. Faith then of necessity breedeth love of God, and love bringeth forth obedience to his will. For if any man love me( saith Christ) he will keep my word, John 14, 23. This love, I say, leadeth Gods children to obedience, and is the root of all their good doings. For even as nothing can keep good children so much in obedience, as to know their Parents love and good affection towards them; so nothing can more effectually move true Christians, to the true fear of God, and to the performance of that which he requireth, then by the gospel to learn and to be assured of his unspeakable goodness towards them. moreover the same Doctrine, that teacheth us that by Gods free grace and mere mercy in Iesus Christ, wee are become his children and heires of salvation: the same doctrine doth teach us also, that the end and cause of this grace and special favour is, that we should glorify God in our mortal bodies so much the more, and not be slaves and seruants unto sin. No man ransometh a captive, to the end he should continue to serve his enemy. Christ hath ransomed us, not with gold and silver,( as Peter speaketh, 1 Epist. 1.) but with his own precious blood, to the end wee should be wholly employed in his service, and not in the service of our lusts and corrupt affections. This was the end of his incarnation, wherefore he took vpon him our sins, with the curse & condemnation due unto them, that we being delivered from the guiltiness of sin, from the wrath of God, and torments of hell, might be his peculiar people, sanctified to serve him in holinesse and righteousness all the dayes of our life, evermore vnfainedly acknowledging( as the truth is) that the best service that we can do, is utterly of no value, in comparison of the least of his mercies towards vs. Thus you see, how little cause the Papists haue to slander & reproach this doctrine of the Gospel, as if it gave liberty and encouragement to sin and licentiousness. But oh( say they) you talk much indeed of Good-workes, but what use is there of doing Good-works, if by them we cannot merit the favor of God and eternal life? For answer whereunto, we must know, that there are diuers necessary and notable ends of doing Good-works, though this proud popish opinion of meriting, sink down to hel. As first, that by the doing of them wee may glorify God. Now God is glorified in our works, when we do such works as he hath commanded, not to advance our own estimation and credite among men, neither yet with any purpose to deserve at Gods hands; but to express our obedience to his commandments and thankfulness for his great mercies & benefits towards us, unto the which kind of glorifying God, doth the Apostle exhort, 1 Cor. 6, 20. For ye are bought, saith he, for a price, therefore glorify God in your body, and in your spirit, for they are Gods. Secondly, we must do Good-workes, to approve our faith, & to make our calling & election sure. For every three is known by his fruit, & goodworks are assured arguments, signs and testimonies, of a true faith; & therfore show me thy faith, saieth james ch. 2, 18. out of thy works, & I will show thee my faith by my works. Thirdly, we must do good-works for the better winning & alluring of others to faith & obedience, according to that of Iesus Christ. Mat. 5, 16. Let your light so shine before men, that they may see your Good-workes, & glorify your Father which is in heaven. And whereunto agreeth that of the Apostle Peter. 1 Pet. 2, 12. dearly beloved, I beseech you as strangers and Pilgrims, abstain from fleshly lusts which sight against the soul, and haue your conversation honest amongst the Gentiles, that they which speak evil of you, as of evil doers, may by your Good-workes which they shal see, glorify God in the day of the visitation. And lastly, we must do Good-workes for the helping and comforting of such as are any way in need of our helping hand, according as hereunto tend the plentiful precepts and exhortations of the Scripture, as Luke 6. Be ye merciful, saith our saviour, as your heavenly Father is merciful, and give saith he, and it shalbe given unto you; and many other, which are so often remembered that I need not here stand vpon thē. By this which hath been delivered, you see I trust, now clearly, that although we hold and beleeue that wee are neither elected, nor justified in regard of works, but by grace and faith onely, yet condemn wee not Good-workes( as the Papists slander us) but earnestly teach and require, a true and lawful doing of them, according to the will of God; Knowing( as the Apostle speaketh. Eph. 2, 10.) that we are the workmanship of God, created in Christ Iesus unto good-workes, which God hath ordained that we should walk in them. Let this then stand for the last use and conclusion of all, that howsoever we hold it not a matter indifferent, whether we do good-works or no but that we be zealous in the accomplishment of every good duty, which the lord requireth of our several places & callings: yet when there is any question of salvation, we evermore take diligent heed( as we tender Gods glory & our own good) that wee never trust to our works, but knowing & acknowledging the very best of them, to be doubtful, corrupt, wavering, and uncertain( and that the promises of God therefore do not depend vpon them, neither haue they any thing at all in themselves, and as they proceed from us that should move God to make us blessed.) Wee repose and settle all our confidence and hope of salvation, onely and altogether in the free grace and mere mercy of God, through the righteousness and obedience of Iesus Christ. The which grace, the Lord vouchsafe us for his sake, Amen. The seventh Sermon. Verse 7. What then? Israel hath not obtained that he sought, &c. IN these words the Apostle concludeth his former argument, that not all the Israelites generally do belong to eternal life, but only such as are elected: as if he said, what now remaineth to bee spoken? But onely the elect and faithful, who by grace are called and separated from the rest, haue attained unto salvation? and that the greatest part of them which bear the Name of Israelites, although with great zeal and endeavour they laboured and sought for righteousness and salvation, are yet notwithstanding, blinded and given over to a reprobate sense, because they sought it not in Christ Iesus, as they should haue done, but with a vain trust & confidence of their own works. This is the sense of this conclusion. Now for the Doctrines; wee are first to observe in this general point, that righteousness and salvation is onely in Christ Iesus, in him alone to bee found, and not inherent in any man, nor to be had or obtained by any worldly or outward means. This being here most manifest, in that the Apostle saith here so expressly, that both the elect, as the not elect, sought after it. Whereby it is made manifest, that as well the elect, as the not elect, were without it, and had it not in themselves. And this doth the Apostle most notably confirm. Rom. 4, 2, 3. by the example of Abraham, who as he there sheweth, had all his righteousness by imputation. And now, if Abraham had no righteousness of his own, who else haue had it,( our Lord Iesus Christes person onely excepted) but Abraham had it not, for his righteousness was only by imputation, he was not righteous, and without sin indeed; but only accounted righteous; and therefore much less all others without exception. All the righteousness that is, or can be in man, without imputation or account from God, is properly nothing else but a vain confidence and persuasion of righteousness, that we are worthy of Gods love, and deserve his favour, the which in very dead is so far from rightly deserving the name of righteousness; as that it is no better then presumption and abominable wickedness before the face of God. The Apostle in the tenth Chapter, plainly showing, that such a vain and arrogant conceit of their own righteousness, was the principal cause of the rejection of the Iewes and of the cutting of them off from the covenant of grace. The Apostle paul before his conversion, had a great conceit of his own righteousness, but he was no sooner called to the faith of Christ but he esteemed it all to be but loss, and even as dung, as he protesteth. Phil. 3, 8, 9. and therfore desireth to be found before God, not having his own righteousness which is of the Law, But that which is through the faith of Christ, even the righteousness( saith he) which is of God through faith. It being most sure and certain, that so long as men haue any conceit of their own righteousness, the righteousness of God in Iesus Christ, neither doth nor can appertain unto them, these being so contrary the one to the other( as we shal see further hereafter) as that they cannot possibly stand together. And therefore most notably, Psal. 143, 2. Enter not into iudgement with thy Seruant: for in thy sight shal none that liveth be justified. And Dan. 9, 7, 18. We do not present our supplications before thee, for our own righteousness, but for thy great tender mercies. And a little before, O Lord righteousness belongeth unto thee, and unto us open shane, as appeareth this day, &c. True it is, that after regeneration the faithful become holy & righteous in the sight of God, having received the Spirit of sanctification, for the renewing & reformation of their minds, and for the glorifying of God, and working of their own salvation, in the fruits of the spirit, in all goodness, righteousness and truth: but this righteousness coming by the grace of God, cannot bee termed their own; and therefore 1 Cor. 4, 7. What hast thou, that thou hast not received? If thou hast received it, why rejoicest thou as though thou hadst not received it? The Lord God alone is properly righteous, and holy, as Psal. 145, 17. The Lord is righteous in all his ways, and holy in al his works, and all other, are righteous onely so far forth, as they are made righteous by him. Now he maketh men righteous( as I noted before) by freely receiving them into favour, and by imputing of Christes righteousness to the forgiveness of their sins, and to their justification, planting also in their hearts, a true and lively Faith, for the particular apprehending and applying of it accordingly. And they that are thus made righteous by God, haue no conceit of any righteousness of their own, but acknowledging themselves most wretched and miserable sinners, and worthy of damnation, repose themselves wholly, & and all their hope in his mere mercy and free grace. All others on the contrary, which do not wholly depend hereupon, but persuade themselves, that they haue some righteousness of their own, whereby though not altogether, yet in some measure they deserve Gods favour, and are worthy of his love: it is most certain, that howsoever such flatter & persuade themselves, yet is their estate most wretched & miserable before the face of God, & as most wicked and unrighteous persons shall not fail( unless they repent in time) to be utterly excluded from Gods kingdom, into the Lake that burneth with fire and Brimstone, which is the second death. And now, Ex congruo, ex condigno. how rightly the papists come within this compass by their proud and arrogant opinion of merriting Gods love, and in joining works with faith, that is; themselves and their own righteousness, with Christ and his righteousness, in the Question of salvation: it is most lamentable to consider, as wee considered more at large the last time. And therefore this( in one word) may now serve for the conclusion of this general point, that laying aside al opinion of our own righteousness, knowing( as the truth is) that it is but mere unrighteousness before the face of God, as we desire to bee made partakers of eternal life; so let us desire with the Apostle Sa. paul to stand before God, clothed and covered with the righteousness & obedience of Iesus Christ, freely & through Gods mere grace and mercy imputed unto us, as if it were our own. And this may suffice for the general point. Now more particularly where he saieth, that Israel obtained not that which he sought for, we learn in the second place, that so certain, so resolute, and immutable is the eternal Decree of God, as touching salvation, that whomsoever he hath not purposed nor ordained thereunto, before the foundation of the world; although they be never so desirous of the same, & do labour and apply themselves never so diligently, to become worthy of the grace and favour of God of themselves: yet notwithstanding their desire and endeavour, as( through the want of the regeneration and sanctification of Gods spirit) it is unsound, and not such a desire and endeavour as it should be; even so also in vain, and to no purpose. The Israelites( after a sort) sought earnestly to obtain righteousness, grace and salvation, yea( and as the apostle saith, Ro. 10, 2. they had even the zeal of God: and yet notwithstanding( accord to the eternal and imutable decree of God) they being destitute of the grace & direction of Gods spirit, to seek & labour as they should do, their expect●tion & endeavour tendeth to no other end, but by ambition to wrap themselves in greater transgression against the Lord. So true is that saying of the Apostle. ch. 9. That it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. But now, if any man object that this example of the Israelites, seemeth to reprove and accuse the Lord of unjustice and unrighteousness, in not suffering the israelites to attain unto righteousness, seeing they sought it so earnestly: and that it is contrary to this promise of the Lord, Math. 7. ask and it shal be given you, seek and ye shall find, &c. The answer is, that this speech of the Apostle concerning the Israelites, seemeth indeed to mans reason very hard, that the Israelites should fail of that, which they so earnestly laboured for; and as he speaketh again, Chap. 9. Could not attain unto the Lawe of righteousness, though they followed the Law of righteousness; yet for all this must wee know, that the lord God in this, deserveth not in any measure to be accused of unrighteousness, he being righteous in all his ways, and holy in all his works, as you heard before; and not A God that loveth wickedness, as the Prophet speaketh also. Psal. 5, 4, 5. Neither shall evil dwell with him. The foolish shal not stand in his sight, he hateth all them that work iniquity. It remaining also wholly at his own choice, whether any shall be partakers of his mercy or no, as Exod. 33, 19. I will show mercy to whom I will show mercy, and will haue compassion on whom I will haue compassion. And besides al this, there being sufficient causes and reasons of their rejection in themselves, and in the maner of their seeking, which reasons doth the apostle render. Ro. 9, 32. & are now in order to be considered. A first reason which the apostle rendereth, wherefore the israelites obtained not which they sought for, is, because they sought it not by faith, but as it were by the works of the law: and surely this is a most evident reason. For faith( as we must kno) was evermore the life and soul of al those things that are prescribed & commanded in the law of God, insomuch that whatsoever was at any time performed with a true & lively faith( in the promised Messiah that was to come) the same was holy, and accepted before the face of God: but if on the contrary, it were destitute of that faith, although it carried never so faire a show before the face of men, and in outward appearance were all one with that which was expressed and commanded in the Lawe, yet it was but Hypocrisye and dissimulation before the face of God in no measure accepted, but utterly rejected of him, as Rom. 14, 23. and Hebr. 11 whatsoever is not of faith is sin, and without Faith it is unpossible to please God. If the Iewes had performed the ceremonious observations, and moral precepts of the law of God, with a constant hope & trust to haue their obedience accepted of God, through the worthiness and righteousness of Iesus Christ freely, and of the Lords mere goodness imputed unto them, who( as the Apostle saith in the tenth Chapter) is the end of the Lawe, for righteousness unto every one that believeth: then surely, they should not haue failed of perfect righteousness, grace and salvation, but because( being puffed up with a vain conceit of their own righteousness) they thought to justify themselves, and to merit and deserve the favour of God, and because( being ignorant of the righteousness of God) they went about to establish their own righteousness( as the Apostle also sheweth in the same tenth chapter) and so consequently withall, had no true relation nor respect in any thing they did unto the imputation of Christes righteousness, to haue their obedience accepted in him: therefore by this presumption, in proudly taking that vpon them, which neither themselves, nor the holiest of all their progenitors, were ever able to accomplish, they wilfully wrapped themselves in infinite transgressions; yea and so, as they remain even to this day, most fearfully overwhelmed with the curse of God, according as it is written, Cursed is every man that continueth not in all things, which are written in the book of the Law to do them. whatsoever the law did teach, whatsoever it did command, and whatsoever it did promise, it always aimed at Christ, and tended as a schoolmaster( as the Apostle speaketh, Galath. 3, 24. to led men unto him, who alone is the perfection, the fulfilling & end of the same, and in whom alone, the Lord God hath established true and perfect righteousness, yea and even the fullness and fountain of the same. That wee acknowledging our own weakness and insufficiciency in the performance of the duties of the Law, we might know and beleeue, that for his sake onely and altogether, we are accounted righteous, all our own righteousness( as the Prophet saith) Esay 64, 6. being but as filthy Clowtes. Whereas therefore the Iewes making no account of this free justification, being offered unto them in Iesus Christ, would needs place and establish perfect righteousness in their own works, & in the outward obedience and observation of the Law; it is no marvell if they lost their labour, and were utterly disappointed of that which they sought for. Much might be spoken, but hereby it is manifest, that true righteousness, grace and salvation, is obtained onely by faith in Christ, and not in any measure by any works or observations whatsoever: yea and which is more, that Faith and good-workes are so far from concurring or being joined together, in the question and action of justification; as that they are directly opposite, and flat contrary, the one to the other. If the Iewes, being utterly void of all opinion of their own righteousness, and making no account of merriting any thing by their own works, had come unto God, by Faith onely in Christ Iesus, their estate should haue been most happy and blessed: but because they either utterly rejected Christ, or making no such account of him, as of a perfect saviour, reposed trust and confidence, in part, or wholly in their own actions; therefore they were deprived of the enjoying of that, which they so much gloried vpon. For of all other people in the world, they boasted themselves to be in the happiest condition; and all others( in comparison of them) but even most miserable and cursed generations. And thus haue you heard the first Reason at large, wherefore Israell obtained not that which he sought for, because he sought not for it by faith( as he should haue done) but by the works of the Lawe. The second Reason, which the Apostle there rendereth, wherefore the Iewes obtained not that which they sought for, is in these words, For they haue stumbled at the stumbling ston, that is, they were offended at the humiliation & low estate of Christs person. The Apostle plainly giuing to understand, that forasmuch as although the Iewes knew certainly by the Testimonies of the Scripture( as in Esay 42, 53 and in many other places) in how great humility and meekness Christ should live upon the earth. And that his kingdom and government should not bee earthly, but spiritual and eternal) according to the words of the angel to the Virgin Mary, Luke 1, 33. He shal reign over the house of jacob for ever, and of his kingdom there shal be no end. And as himself speaketh, John 18, 36. saying, My kingdom is not of this world; they yet notwithstanding most fond dreamed, and accordingly expected, that he should com●like a mighty Prince and Monarch, who should in outward respects, surmount al worldly Empires, deliver and set them free from all subiection, furnish them abundantly with all manner of delicious and dainty delicates, and maintain them in an idle and voluptuous kind of life. And therefore at the first, they flocked unto him in great number, as people exceeding joyous, and glad of his coming. But when( within a little space after their being with him) they considered his poor and mean estate, who yet as the Apostle speaketh, 2 Cor. 8, 9, For our sakes became poor, that we through his poverty might bee made rich: they were highly offended at him, and thought scorn to give him any entertainment at all. again, when as they saw him conversant among Publicans and sinners, preaching the kingdom of heaven to the poor & humble in spirit, discovering and reproving the hypocrisy of the pharisees, their superstitious affections, Traditions and devises; they despised & persecuted him with many outrageous reproaches, even unto the death, as an utter enemy to the Law of God, and not worthy to live vpon the earth. Thus you see, howe the Iewes stumbled at Christ, and therefore consequently, no marvell at all, though they failed of their expectation, and obtained not that which they sought for. It being most sure & certain( as we may necessary observe yet a little further in the consideration of this reason) that as our Lord Iesus Christ is a merciful saviour, and redeemer of all those from the guiltiness of their sins, and from the curse and wrath of God due to their sins, which are not ashamed of his humiliation and meekness, but in humbleness of soul, do confess and beleeue him to be the son of God, and the promised Messiah and deliverer, and by a true & lively faith do take hold vpon the free grace & mercy of God in the imputation of his righteousness for their particular reconciliation & salvation, according as he saith. Mat. 11, 6. Blessed is he that shal not be offended in me. And joh. 6. he that believeth in me, hath eternal life; even so on the contrary, whosoever are either offended at his cross & poor estate, or making account to obtain the favor of God, and everlasting life, in part or in whole, by their own righteousness, or by any other means whatsoever, & not by faith onely in his obedience & satisfaction: unto al such is Christ a stumbling block, whereat they stumble & fall to their utter confusion, without ever being able to recover themselves. hereof I say again, we haue a fearful president in the jews, very desirous of the coming of Christ before he came; but when he was come, they would not receive him, as jo. 1, 11. He came to his own, & his own received him not. They boasted themselves to be the church of God, and yet the greatest part of them, especially the Priestes, the Scribes and pharisees, which had the government of the church, were his deadly enemies, and most unworthily & despitefully reproached and rejected him from them; and therefore were worthily rejected themselves from the covenant of Gods grace & favour, according to the prophesy of just Simeon, foretelling as Lu. 2, 34. That he should be the fall & rising again of many in Israel, yea even for the fall of so many, as by such Infidelity & scornefulnesse should stumble at him, and refuse to take his yoke vpon them, and not onely if they be vnbeleeuing Iewes, but of whatsoever Nation and people throughout the world, whosoever they be, that deny his gospel, persecute his members, or being puffed up with any conceit of their own righteousness, repose not their hope of eternal life onely, in a true and lively faith in his name: all such I say generally, and without exception do stumble at Christ, and all these, if they continue( as the Iewes do) without true repentance, must of necessity perish for evermore, according to this general sentence of the Lord himself, speaking after this manner of himself, Math. 21, 44. whosoever shal fall on this ston, he shalbe broken, but on whomsoever it shal fall, it will grind him to powder. Thus and by these Reasons, I trust, you may well discern, howe rightly the Apostle saith here of the Iewes, that they obtained not that which they sought for. And so consequently, that it is a most clear truth, that the foundation of election & salvation, is comprehended onely in the mere mercy of god, and not in any righteousness, that may either be within or without a man; that it is to be attributed neither to our will, nor to any works or actions that we can do, that we are in the state of grace and salvation, but the whole praise and glory thereof, ought of right to be imputed to the free goodness and mercy of God. According as besides this example of the israelites, who sought much and found nothing, whereas the Gentiles scarce set a foot forward, and yet obtained the price; this may bee enlarged by diuers other. They which cam at the first hour into the Vineyard, Mat. 20, 10. did labour most, but yet they which came at the eleventh hour, were rewarded as well as they. The working will of the pharisee, Luke 18, 14. seemed to bee best, but yet the Lords will was, to prefer the poor Publican before him. The elder son, Luke 15, 23. had a better will to tarry with his Father, and so did indeed, but yet the fat calf was given to the younger son which ran away. By all which examples, we may see( as I noted before) that election and salvation goeth not by the will and endeavour of man, but by the will of God onely and altogether, as it pleaseth him to accept and dispose, according as John 1, 13. it is said, that the faithful are not made the Sons of God, By the will of the flesh, nor of the will of man, but of God; though men do labour never so much, and apply al the powers and faculties both of their souls and bodies, day & night, never so diligently, to make themselves worthy of Gods love, yet in this respect they do but lose their travel, when they haue done al they can, it must proceed freely of Gods mere grace and goodwil, or else they can never enjoy the same. Now to come to such uses as this doctrine doth afford us; first it directly tendeth to confute the gross assertion of the papists touching free-will, whereas they hold & affirm, that the cause of our election & salvation is not of our selves, but in ourselves, and that by nature we haue such an absolute power abiding in us, as that we are able freely either to take or refuse as we think good, and so thereby to deserve our salvation. As touching which blasphemous assertion, forasmuch as this text doth manifestly confute it, utterly depriving man of all sparks of deserts, although he seek and labour never so much, I need not therefore stand much vpon it. Onely whereas they object and say, that if man haue no free-will to that which is good, then is he no better then a stock or ston: I answer, that although we haue no power of ourselves to think a good thought, yet being guided and directed by the spirit of God, we are able to do all things: to the which dignity, stocks and stones can never attain unto, as Rom. 8, 14. As many as are lead by the spirit of God, they are the Sons of God. And for this cause, saith also the Lord by the Prophet Ezek. that he will cause his people to walk in his ways. So then if the Lord be present with us by his spirit, we shal haue good thoughts, good affections, holy purposes & endeavours, we shal love the Lord with al our heart, with al our soul, & with al our mind, but if the lord assist us not with his heavenly grace, we shall haue no good thought, affection, purpose, or endeavour at al, much less any action that can bee good and holy in the sight of God. herein is love( saith S. John) 1 Epist. 4, 10. not that we loved God, but that he loved vs. Now if he loved us before we loved him( as the Apostle saith expressly) then is it most plain, that our love towards him, could not bee, because of his loving and electing us: neither is it to any purpose, that they make a distinction betwixt the principal and the secondary cause, saying, that the grace & assistance of God, is the principal cause; and that the secondary cause of our conversion, consisteth in our own will: Whereas it is most certain( the Apostle in this present verse proveth most clearly) that our election, calling, and justification, lieth wholly and only in Gods mercy, and not either wholly, or principally, or any thing at all in our own will, but whom God hath elected before time, them he calleth and belieth in time, and being of themselves unwilling, by his grace he maketh them willing to come unto him, and to walk in holinesse, whereunto he hath elected them. Whereupon it plainly followeth, that man hath no free-will, until it be freed by Gods grace, our own will can work nothing in our conversion until itself be converted: wee haue no power to change our will into better, unless this prerogative be given of god. As this assertion of the Papists is hereby thus clearly confuted, even so doth the Doctrine teach us further, that being assured through the witness of Gods spirit in our hearts, that wee haue attained that which we sought for, that we are in the state of grace, mercy, and salvation; we must be so far from attributing this blessed condition to any worthiness or deserts of ours, as clean contrarywise, wholly and altogether to the mere goodness and free love of God in Iesus christ confessing( as the truth is) that if he had not prevented us with his grace, and extended his mercy, before wee had any affection to seek him, as we are by nature the children of wrath; so should wee for ever haue remained in the state of condemnation. And herewithal also, that we bee so far from taking occasion or encouragement, by this special favor to sleep in sin & security, as by nature wee are inclined, as clean contrariwise to be inflamed with so much the more fervent zeal to glorify god in the fruits of the spirit, in all goodness, righteousness & truth all the daies of our life, according to our several places & calings, & the diuers occasions that are offered. Next, al men are heer to be admonished, that they take diligent heed( as they tender the glory of God, & their own salvation) what they seek & labour for, and how they labour and endeavour to accomplish that which they would haue. For if the israelites lost their labour, & if God disappointed them of their expectation, yea although they sought for righteousness and salvation, because they sought it not aright, but in their seeking displeased God, it is clearly & resolutely to be concluded from hence, and from their example, that much more shall such lose their labour, & be disappointed of their purposes, which seek after things evil, vain, & profane, which labour for the accomplishing of their own corrupt wils and vnregenerat affections, to the dishonour of God, & to the trouble, hurt or vexation of his seruants: it is out of question I say, that howsoever God suffer such ungodly ones for a time, yet surely( seeing he disappointed the Israelites) he cannot choose, but that according to his righteous judgements, he must also disappoint them & continuing without repentance, utterly confounded them( at length) from the presence of his majesty, & from the glory of his power. Furthermore, seeing the Iewes failed of righteousness & salvation, because they sought it not by faith in Christ, it highly behoveth us to beseech the Lord for the planting & establishing of a true & lively faith in our hearts, the same being as it were the staff & stay of our salvation, insomuch that whosoever is endued therwith, and continueth constant & vnmoueable therein, it is unpossible that such a one should perish: whereas on the contrary, whosoere is destitute & voided thereof, & so continueth, it is as unpossible that such a one should be saved. Forasmuch as there is no knowledge, nor any other gift or grace whatsoever it bee, that can possibly stand before the iudgement seat of God, or whereunto any promise of salvation is annexed, but onely this Faith, not as it is a quality in us, or an action in our soul, but as it is sanctified & set a part by God to bee the onely instrumental means, whereby we apprehend the grace & mercy of God, and apply particularly unto ourselves the righteousness & redemption of Iesus Christ. So that these two; Faith, and Christ Iesus crucified, must always concur and be joined together, and in whomsoever they do concur and are joined together, that man may rightly be said to be justified, and to stand upright in the way of salvation. But oh( say the Papists) you boast much of faith only in Christ, to righteousness and salvation; but where can you find in all the Scripture, the word onely to bee joined with Faith, in the question of justification? For answer whereunto, wee say, that although the word only, be not expressly joined with faith in any one place, yet the sense and substance thereof is easily to be found in many places; all being negative, and plainly excluding works in this behalf, as Rom. 3, 21, 28. The righteousness of God is made manifest without the Law. And a little after, without the works of the law. Ephes. 2, 8. Not of yourselves, not of works. Rom. 4, 6. God imputeth righteousness without works. Ro. 9, 11 Not by works. Tit. 3, 5. Not by the works of righteousness which he had done. Vpon the view and consideration of all these places, wee may clearly conclude, that they import as much, as faith onely, for all works of the Law, and every other thing being utterly excluded, what doth or can remain but Faith alone? Lastly, seeing the Iewes therefore obtained not that which they sought for, because in seeking they stumbled at Christ, and became offended at his humiliation & low estate; that therefore wee take diligent heed( as we tender the glory of God and our own salvation) that we never enter into the consideration of the gospel and Religion of Iesus Christ, nor take vpon us the profession of the same, with any carnal or worldly respect, as if our estate and condition in this world, should bee thereby any thing at al bettered or amended. For so long as we carry such minds and affections, we shall see nothing at al in the gospel and religion of Iesus christ, but sufficient matter to be utterly discouraged and out of heart. For even as our Lord Iesus Christ himself, during the time of his continuance in this world, carried no show at all of any outward pomp or dignity, but as the apostle saith Phil. 2, 8. Took on him the form of a seruant, humbled himself, & became obedient unto the death, &c. Patiently endured mocks, buffeting with fists, & whatsoever else his wicked & malicious enemies could put in practise against him, even so, is this an especial drift, whereat the doctrine of his gospel aimeth, that we should be framed according to his example, and be like unto him in sufferings, before wee can bee partakers of his Glory: and that whosoever will not take up his cross and follow him, is not worthy of him. It crieth out that they are blessed, not who are of a proud and arrogant heart, but who are poor in Spirit, as matthew. 5, 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven. It promiseth comfort, not to such as live according to their own hearts lust, but to such as sigh and groan under the weight and heavy burden of their sins, as Math. 11, 28. Come unto me, al ye that are weary and laden, and I will ease you. It saieth not they are blessed, who enjoy the riches, the dainties and delectable things of this life, but as wee may see also in that Mat, 5, 10. Who hunger and thirst after righteousness. Not such as live carlessely and securely at ease, and in peace, but who Suffer persecution for righteousness sake. So far is the gospel from satisfying the earthly affections and expectations flesh and blood, and so much will they be deceived, which take vpon them the profession thereof, upon any carnal or worldly consideration. According as howe fearfully the Iewes thus stumbled at Christ; yea even to the very breaking and bruising of them to pieces, wee haue sufficiently considered in that already spoken. For this cause most notably speaketh the Apostle. 1 Cor. 1, 23, 24. We preach Christ crucified( saith he) unto the Iewes a stumbling block, and unto the Grecians foolishness, but unto them that are called both of the jews & Grecians, we preach Christ, the power of God, and the wisdom of God. They that in humbleness of soul, and without being ashamed of his cross do faithfully beleeue in him, and aclowledge his gospel, all such shall find the same gospel to be unto them a word of life; yea even the mighty power of God to the salvation of their souls: but whosoever neglect or disdain to repose their trust and confidence in his redemption, and to take his yoke vpon them: unto all such will he be found such a stumbling ston, and such a rock of offence whereat they shall stumble and fall to their utter confusion, without ever being able to recover themselves again, according to that fearful sentence of our lord Iesus Christ, in Math. 21. which I remembered before. But now, as the Iewes rejected Christ, and were offended at him, because he satisfied not their expectations in the matters of the world; even so standeth the case with many at this day. If the gospel did bring ease, peace, and prosperity; If it did promise worldly riches, pleasures, and delectations, then should Christ haue followers and Disciples enough; but because it is commonly accompanied with trouble, persecution and disquietness, according to the words of our saviour Christ, Mat. 10, 34. where he saith in plain terms, That he came not to sand peace, but a sword; because it exhorteth men to mortify their affections, to bee humble and lowly minded, teacheth them, that through many Tribulations they must enter into the kingdom of heaven, and that so long as they bee zealous in the profession and obedience of the gospel, they shall be sure to be hated, despised, reproached, and persecuted of profane and worldly minded men. And because the Riches and pleasures which it promiseth are not presently to be enjoyed, but with faith & patience to be expected and hoped for, neither are of this world, vain and transitory, but spiritual and eternal. hereby it comes to pass, that the flock of Christ is such a little flock; this is the Reason wherefore so few go in at the straite gate, that letteth into life; and so many on the other side, that stumble at Christ, and run headlong in the broad way which leadeth to destruction. So then, for the conclusion at this time, how highly it standeth us vpon, to pray and beseech the lord, so to furnish us with true faith in Christ, and with all other sanctifying graces of Gods Spirit, that wee may evermore seek after righteousness and salvation aright, and so as in due time our godly desires may be fulfilled, to the glory of God, and to the everlasting peace and ioy of our souls, every true Christian heart, may easily perceive, and conclude with himself. The eight Sermon. It followeth in Verse 7. But the election hath obtained it, and the rest haue been hardened. IN these words, the Apostle sheweth the Reason wherefore Israel generally attained not unto that which it sought for; as namely, because they were not al generally elected, but the greatest part, eternally rejected and forsaken. Wherein wee are first to observe this general point; that as the Lord God before the Foundation of the world, hath freely elected in Iesus Christ, all those generally, and without exception, that are and shall bee saved; even so, in due and convenient time, doth he call and separate them from the rest, whom he doth not aclowledge for his own, and not onely planteth in their hearts, a true and lively faith, in the promises of Gods grace and mercy, to the free and particular forgiveness of their sins, to their justification and eternal life; but so also as that they became zealously enflamed to glorify God in the fruits of the Spirit in all goodness, righteousness & truth, according to their several places & calling, and the diuers occasions that are offered. And as before the foundation of the world, he hath on the contrary eternally reprobated all such without exception, which do not belong to eternal life; even so, from time to time, according to his just and righteous Iudgments doth he with-hold from them the grace of his blessed Spirit, so as they can neither beleeue truly, nor embrace the Doctrine of the Gospel when it is preached unto them; nor glorify God, nor seal the assurance of their own salvation, in the performance of any duty of obedience, which he requireth at their hands. Thus stood the case with the Iewes; Some of them believed in Christ, and so attained to righteousness and salvation, & these were such as were ordained to eternal life, as Acts 13, 48. As many as were ordained to eternal life, believed: but some of them were hardened, given up to a reprobate sense, and neither did nor could beleeue, for the attaining of righteousness and salvation, but most fearfully remained in the state of condemnation. As many as haue their eyes opened, & their hearts sanctified by the spirit of God, in the ministry & preaching of the gospel, all such haue( whiles they are here) a pledge and earnest of that eternal life, which is to come; and as many as haue their eyes blinded, and their hearts hardened in this world, and so continue: such can haue no sound hope or persuasion that they shall live to life and salvation. For as the Apostle most notably saith. 2 Cor. 4, 3, 4. If our Gospel bee hide, it is hide to them that are lost, in whom the God of this world, hath blinded the minds, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Such as are puffed up with vain conceits of their own righteousness, make account to justify themselves, and that( if not wholly, yet in part) they do deserve Gods favor, and are worthy of his love: such doth the Lord worthily, and according to Iustice and iudgment, both blind and harden, and so as they never attain to the estate of grace, mercy, and salvation. But such as laying aside al conceit of their own righteousness, repose al their hope and confidence of righteousness and salvation, in the righteousness and obedience of Iesus Christ, freely and of Gods mere grace and mercy imputed unto them, and who being humbled and cast down with a serious sense and consideration of their sin and wretched estate, and who sighing and groaning under the burden of their corruption, do earnestly desire release & deliverance from the same; all such most graciously receiveth he to the partaking of his special love, imputeth unto them the righteousness and obedience of Iesus Christ and so as they remain altogether without all danger of condemnation. These are such as Christ, matthew 5, 3. doth call poor in Spirit, and who in the iudgment of the world, as the Apostle speaketh, 1. Cor. 3, 18. are accounted but fools, & whom our Lord Iesus Christ also, Math. 11, 28. terming weary and laden, most lovingly exhorteth to come unto him saying; Come unto me all ye that are weary & laden, and I will ease you. These I say are they, whose eyes it pleaseth the Lord to illuminate in the ministry and preaching of the gospel, even as he enlightened the eyes of the Blind-man, John 9. when he discovered himself unto him to be the son of God, according as in this sense, most notably saith the Apostle, 2 Cor. 4, 6. That God giveth the light of the knowledge of the glory of God, in the faith of Iesus Christ. For as soon as the hart is converted unto God, The vail( as the Apostle calleth it, 2 Cor. 3, 15.) is taken away; and this comfortable voice of the son of God, soundeth aloud, The dead shal live, as John 5, 21. As the Father raiseth up the dead and quickeneth them, so the son quickeneth whom he will. But now, that the Doctrine of the gospel, which is onely in itself the savour of our life, and the power of God to salvation, should thus be a savour of life, and a word of salvation; but unto some; and a savour of death, to the death and destruction of many that hear it, be effectual to open the eyes, and to sanctify the hearts of some) and to blind the eyes, and harden the hearts of others. This cometh to pass, as in the lords special love and favour toward his elect and chosen Saints, in regard of whom rejoiceth our Lord Iesus Christ, Lu. 10, 21. and giveth thankes to his heavenly father; even so through his just Iudgement upon the malice, infidelity, profaneness, and hard heartedness of proud conceited persons, as many such there are, who are ready to take offence at every good thing, and to pervert the same to their destruction; yea thus taking occasion by the word of life and health, to haue their venom stirred up, for the poisoning and infecting of their souls and bodies, much more dangerously then before; no otherwise then a sore eye by the light of the Sun, and by looking steadfastly vpon it, becometh much worse and more incurable then it was before. It is therefore undoubtedly to bee accounted a manifest Argument of Gods special love, if when we hear the word of God preached, we perceive our eyes to be opened for a right discerning of the truth, as also our harts prepared and sanctified for a religious embracing and entertaining of it. The which opening of the eyes, and sanctifying of the heart, not to be a work of Nature, but a special gift and grace of God, besides the Testimonies already alleged, John the Baptist, joh. 3, 27. doth plainly declare; A man can receive nothing( saith he) except it bee given him from heaven. And 2. Cor. 3, 5. We are not sufficient of ourselves, to think any thing as of ourselves, but all our sufficiency is in God. And 1. Cor. 2, 14. The natural man perceiveth not the things of the Spirit of God they are foolishness unto him, &c. And herewithal, forasmuch as it lieth not in our power, to discern aright of the high and heavenly mysteries of gods kingdom contained in his word; but this is a special prerogative proper only to Gods children, that therefore in the fear of God, we bee duly mindful to crave this special grace at the hands of God, that comprehending with all Saints( as the Apostle speaketh, Ephe. 3, 18) what is the length and breadth, height and depth, and seeing clearly before our eyes, what the Lord requireth at our hands, what wee ought to do to please God withall, and what to avoid, least he be displeased: we may bee religiously careful to pray for grace and heavenly assistance, for the glorifying of his majesty in our mortal bodies accordingly, all Reasons and objections of flesh and blood, being utterly mortified and laid aside. Thus much generally. now more particularly wee learn from hence; first, that the cause of obtaining justification and salvation is without us, and not within us; that is to say in gods predestination and free mercy, and not in the merit of any works of ours; for here( as you see) is an utter opposition betwixt election and works. The Election( saith saint paul) hath obtained it. mark the words well, he doth not say the Elect, but the election hath obtained it. As if he should haue said, even God himself, hath effected and brought it to pass, and that whereas the elect enjoy it, it is not through any thing themselves haue done, but altogether through the Lords free goodness, and mere mercy, according to that of the Apostle, 2 Tim. 1, 9. Who hath saved us( saith he) and calling us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us through Christ Iesus, before the world was. And in another place, of his own mere mercy and grace, through faith in Christ his Son, hath he chosen and preferred unto life whom he will haue to be saved and accounted among the just. So many of the Israelites as belonged unto Gods election, as they sought for righteousness and salvation, through faith onely in the promised Messiah, so they failed not most effectually to obtain the same: Whereas on the contrary, if they had not been elected, then as they could not possibly haue sought it after this maner; so had it been as utterly unpossible for them to haue attained thereunto, and therefore it is well translated not the elect, but by a figure the election hath obtained it, that so( as I observed before) the free love and goodness of god might appear to be( as it is indeed) the highest cause of all, the original and efficient( I say) not onely of our election, but of our Redemption, Calling, justification, sanctification, and of whatsoever else may any way belong to the sealing & assurance of eternal life; according to this effect, I haue already spoken at large in another place, and therefore need not here stand longer vpon it. Onely in a word or two, I will make some further use thereof, and then proceed to that which followeth. First, seeing as God hath elected some to salvation, so hath he also laid down the means in his word, whereby we may come to the knowledge of our particular election; that therfore( as S. Peter counseleth, 2. Epist. 1, 10) we give all diligence, To make our calling and election sure. In the world men are careful and painful enough to make assurance of Lands and goods unto themselves & their posterities: what a shane is it then for us, that we should be slack in making sure to ourselves the election of God, which is more worth then al the world besides? Now how we shall come to this assurance, the same holy Apostle a little before in that very chapter, doth most familiarly teach. In that ye flee( saith he) the corruption which is in the world through lust, therefore give even all diligence thereunto: join moreover virtue with your faith, and with virtue Knowledge, and with Knowledge temperance, and with temperance patience, and with patience godliness, and with godliness Brotherly kindness, and with Brotherly kindness, love: For if these things be among you and abound, they will make you that ye never shal be idle nor unfruitful in the knowledge of our Lord Iesus Christ. And a little after, If ye do these things( saith he) ye shal never fall. So then, if we perceive ourselves to be endowed with a true and lively Faith in Iesus Christ, to the free & particular forgiveness of our sins, to our justification and eternal life; and therewithal feel ourselves guided and directed by the spirit of God to the works & effects of faith in all goodness, righteousness, and truth, according to our several places and callings, and the diuers occasions that are offered, then haue we a comfortable assurance, to the inestimable peace and ioy of our souls; that we are of the number of them whom God hath elected before the Foundation of the world, and so surely settled in the state of grace, mercy & salvation that nothing shal be able to make voided the same; whereas contrariwise, if wee feel not these effects, if we want this faith, and haue not this gracious direction of Gods spirit, how diligently soever we may otherwise seek it, & how desirous soever we may otherwise be of grace, righteousness & salvation, yet with the Iewes shall wee but lose our labour, & never attain the end of our desire. After this maner if we examine ourselves, and the state and condition of the time wherein we now live, shal we say that they haue a true and lively faith in Christ Iesus, who neither know what Christ is, either touching his person, or touching his office? or shall we say, that such are guided by Gods spirit, and join virtue with their faith, who are so far from flying the coruption that is in the world through lust, as that they lust after every thing that is evil therein? who are either vain swearers, drunkards, whoremongers profane scoffers, vain boasters, given to contention, back-biting, or such like? Surely these, & such as these are, do not walk in the way of righteousness & salvation, & therefore( so long as they remain such) c●n never possibly attain unto it, they follow the corrupt lusts & affections of their own harts, which must of necessity tend at length to the utter confusion of both their bodies and souls from the presence of Gods majesty, and from the glory of his power. Secondly, this assurance of election, which I haue spoken of, is most forcible to bri●g unto all such as haue it, most notable matter of endless consolation. For as they are hereby put out of doubt, that they cannot perish,( because as Gods Nature is vnchaungeable, so is his counsel and will:) so being in time called, regenerated, and sanctified( as all Gods elect are and shal be) they hereby become also privileged, from so sinning & going astray as others do. For why? the sins and transgressions which they commit, are never( after their calling and sanctification) with full purpose of heart, as are the sins & transgressions of wicked and ungodly men, but through infirmity, negligence, ignorance, forgetfulness, and not with any delight or affection of sinning. The desires of their hearts, and the endeavours of their lives, being set to serve and please God according to his word, howsoever( as the Apostle speaketh of such, Ro. 7.) they cannot perform it as they would. And having thus through infirmity passed their bounds, they will not obstinately defend and justify that which they see to be amiss, but with grief and sorrow of heart, bewail and detest it. whereas on the contrary, when either the consciences of the wicked do reprove them, or others do exhort and admonish them; Nay although the sin whereof they are guilty be never so manifest and apparent; yea and so as all men cry shane vpon them for the same, yet will they not blushy, nor be ashamed themselves; they will justify it, and still hold on it, till they haue made their faces As strong as a ston, and as hard as the neather millstone, as it is job 41, 15. So you see here another notable use of the certainty of Gods election. It so assures Gods children of eternal life, that nothing can separate them from the enjoying of it. And it doth privilege and preserve them from committing such sins as the wicked and ungodly do fall into. It followeth in the second place, And the rest haue been hardened. When he thus addeth of the residue that They haue been hardened. The sense of the words being considered before, the particular point of Doctrine is this, that reprobation is the very three, root, & fountain of blindness and hardness of heart, for the wicked being forsaken of God, can do nothing in all their deeds, words, and counsels, but provoke, heap, and pull vpon them the curse and wrath of God. How on the one side, God is said to harden the wicked and ungodly Reprobates, and how on the other side they harden themselves, we haue sufficiently considered, in that which hath been spoken at sundry times before, and wee shall haue fit occasion to call some part of it to mind again, in the Verse next following; and therefore, I will not heer stand upon it, but onely proceed to show according to the main scope and drift of the Apostle in this present text, that as the Reprobate, through the just Iudgement of God upon them, haue never the grace to seek for righteousness and salvation, as they should do, with a true faith in Christes name; but haue evermore a vain trust and confidence in their own woorthinesse, and make account to bee justified by their own merrites; even so, haue they always not onely been most worthily deprived and disappointed of their hope and expectation; but justly also given over into a Reprobate sense. hereof was there sufficient experience amongst the Israelites, insomuch that( the greatest part of them, being eternally rejected and forsaken of the lord) although they haue never so diligently applied themselves thereunto, yet( being destitute of the gracious direction of Gods spirit) the more pains they took, the more labour they lost; the more they persuaded themselves to go forward, so much the more were they cast behind; the more they thought themselves to see the right way, so much the more were they most miserably blinded in ignorance, infidelity, and hardness of heart; and the nearer they persuaded themselves to bee, to the enjoying of Gods grace and favour, so much the nearer they were unto their own fearful overthrow, confusion, and condemnation. And according hereunto, continueth( as I said) at this day, and from day to day, the state and condition of all other reprobates, insomuch, that whatsoever they set themselves about; yea and although they carry never so fair a countenance in the face of the world, of zeal, of godliness and Religion, seem never so devout and well affencted; yet is it utterly unpossible for them, either to haue true faith planted in their hearts, to take sure hold upon the free mercy of God in Christ Iesus for their salvation, or to haue their eyes opened, and their bodies and souls regenerate and sanctified, to see the Lords will for the glorifying of his majesty in the cheerful practise of the same, according to his word: but still will they proceed, to heap one transgression vpon another, without remorse of conscience, until they become utterly overwhelmed with the eternal curse of God, from the presence of Gods majesty, and from the glory of his power; yea, and it is also most clear & manifest, not onely by the History of the Scripture, but by experience, that although the word of God( in the faithful Ministry and preaching of it) sound never so loud in their ears, yet is it utterly unpossible that their hearts should bee truly converted, whatsoever be said or done, as they haue begun to be froward and obstinat against the Lord, and deadly enemies to al such, as sincerely preach and profess his truth; so will they grow and go forward from one degree of malice and mischief unto another, until they haue heaped up the full measure thereof for their just condemnation. According as this is manifest in the example of pharaoh. Exod. 9, 34, 35. who although he were oftentimes exhorted and admonished to yield and submit himself, and that with express messages from Gods own mouth, yet being a wicked reprobate, his heart nothing at all relented, but he waxed worse and worse. So certain and immutable is the eternal purpose and decree of God, With whom( as S. james speaketh, chap. 1, 17.) there is no variableness, neither shadowing by turning. And who, as he hath made the wicked man for the day of evil( as Salomon speaketh, Prou. 16, 4.) so doth he reserve & keep him for the same, and from which it is utterly unpossible, that he should be delivered. But now( by the way) if any such presumptuous cogitation arise in any mans mind, as to demand why God electeth one, and rejecteth another; mollifieth the hearts of some, and planteth in them faith, repentance, & other like graces of sanctification, and so exalteth thē by degrees to eternal life; and so giveth others over to blindness and hard-heartedness, as that they can neither truly beleeue, nor repent, but run head-long by degrees to eternal destruction: The Apostle answereth this curious question, Rom. 9, 20, 21. O man( saith he) who art thou that pleadest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus? Hath not the Potter power of the day, to make of the same lump, one vessel to honour, and another to dishonour? It seemeth also, unto natural reason to bee very contrary, that GOD will haue his Word and gospel preached to such wicked and ungodly men, and that they should not only be taught and instructed thereby, reproved for their sins, and exhorted to repentance, but be also offered Grace, mercy, and salvation, if they forsake their sins, and redeem the time in newness of life: when as yet before hand, the lord hath absolutely determined, that they shall neither repent, nor truly beleeue, but rather harden their hearts in Infidelity and profaneness more and more. God commanded pharaoh to let the people of Israell depart; whereby it may appear, that it was his will that it should be so; and yet again( as it were clean contrary) he said to Moses, that he had hardened his heart, that he should not let them go: By Reason of these, and such like sentences and examples, the natural man is ready to imagine, that God is unconstant, and that there is no certainty in his will. But it is the part and duty of every good Christian, whensoever any such carnal cogitations do arise within their mindes, which do presently suppress and keep them under, always remembering this fearful saying of the lord, Esay 6, 9. which not onely our lord Iesus Christ in the gospel, as Mat. 13, 14. but the Apostle also allegeth and thundereth out against the wicked in the last chapter of the Acts. Go unto this people and say, by hearing ye shall hear, and not understand, & seeing ye shal see, and not perceive. For the hart of this people is waxed fat, and their ears are dull of hearing, and with their eyes haue they winked, least they should see with their eyes, and hear with their ears, and understand with their hearts, and should return, that I might heal them. To which effect also, speaketh our Lord Iesus Christ, John. 9, 39. I am come unto iudgement into this world, that they which see not, might see, & that they which see, might bee made blind. Both which places do plainly declare, that howsoever the Lords will bee, that some for ever shall remain in hardness of heart, without any effectual calling; yet the word and gospel of Christ is preached, neither to their reproof, nor to their exhortation in vain. Christ sent his Apostles to preach the gospel throughout the world, and although he excepted none, to whom the Gospel should not be preached, yet he opened not the hearts of all, but even of the fewest number, to receive and entertain it in their hearts. The elect onely do truly beleeue the Doctrine of salvation, and they alone are truly humbled by Gods spirit, to walk in knowledge, faith, repentance and obedience, according thereunto. But the Reprobate, having no true regard either of sound knowledge, or of faith, or of any other such like grace, are hardened by the hearing of Gods word, and haue their sins made much more grievous then before, in that by this means, al excuse of ignorance is utterly taken from them, according to Christs words, John 15, 22. If I had not come & spoken unto thē, they should not haue had sin, but now haue they no cloak for their sin. He doth not say, that if he had not come, they should haue been without sin, but that their sin should haue been less grievous, & more tolerable; for after they had once heard Christ, and had been taught, exhorted and admonished by him, al excuse of ignorance was utterly taken from them. And thus you see, that it is most expedient and necessary, that( howsoever the wicked and ungodly reprobates cannot possibly be truly converted & brought to faith & repentance yet) the word of God should nevertheless be preached to them. That thereby they may be made without excuse, and not be able to say when they stand before the iudgement seat of God, that they would haue learned, believed, & obeied, if they might haue been taught, but clean contrariwise enforced to confess, that they haue been taught & exhorted, & most plainly shewed the good and right way, but wilfully haue they blinded their eyes, & hardened their harts, & therfore most just and righteous is their condemnation. Now for the uses. A first use arising hence, very necessary appertaineth to al the faithful Ministers of Iesus Christ, as namely, that there is no cause, wherefore they should bee discouraged, although they see the labour & pains which they take in preaching the gospel, to take little or no effect at all, to the calling and salvation of the greatest parte of those that hear it, but that many slightly regard it, and scornfully reject it and themselves( in regard thereof) not only to be rewarded with profane scoffs & most despighful reproaches by word of mouth, but with the greatest extremities that malicious hearts can possibly invent; but that always vpon such experiences, they comfort themselves with the remembrance and consideration of Gods eternal and vnchaungeable purpose and Decree, being fully assured, that such only shall beleeue, and yield obedience, who are elected, as was taught before. A great grief( indeed) it cannot choose but bee unto the Seruants of God, to be thus recompensed for the pains which they take, and for the tender care which they haue of the good and salvation of such as are committed unto them: but when they haue recourse unto Gods decree; and there see and consider, that he appointed this to bee the lot of such as are most faithful in his service: and that there shall evermore bee a Serpentine brood, that will always be hissing, snarling, and barking at them, and will never cease nor give over their malice & mischief until they haue heaped it up to the greatest measure and ripeness they possibly may: this consideration is sufficient to encourage all Gods Ministers to a patient enduring of whatsoever troubles may come vpon them, and to a zealous constancy and perseverance in the duties of their calling, knowing well withall, that how few soever do profit by Gods word, to faith and salvation and how obstinately soever the greatest part do oppose themselves, and make stiff their necks against the Lords merciful calling of them to repentance, yet is the word of God never preached in vain, nor the labour fruitless, that is bestowed therein; the name of God being glorified, and his will fulfilled, even as well in the hardening of the wicked, and in the making of them without excuse; as in the calling & salvation of such as belong unto him, according to that of the Lord, Es. 59, 10, 11 Surely as the rain cometh down, and the snow from heaven, and returneth not thither, but watreth the earth & maketh it to bring forth and bud, that it may give seed to the sour, and bread unto him that eateth: So shal my word be that goeth out of my mouth, it shal not return unto me void, but it shal accomplish that which I will, and it shal prosper in the thing whereto I sent it. whereunto agreeth that also of the apostle. 2 Cor. 15, 16. We are unto God the sweet savour of Christ in them that are saved, and in them that perish: to the one wee are the savour of death unto death, and to the other, the savour of life unto life. A second use is this, that we take diligent heed that wee always conceive so highly and honourably of the will, actions, and proceedings, of the Lord our God, as that neither in the reprobation and hardening of the Wicked, nor yet in his reproving or punishing of them, wee take occasion to think, that there is any injustice or unrighteousness in God, yea although it is most certain, and out of all doubt, that they are both eternally reprobated, and continually hardened, not without or against the will of God, but by his will, certain ordinance and Decree, the which to withstand or disannul, it lieth neither in their power, nor in the power of the whole world besides. We must know on the one side, as the Apostle Ro. 9. doth plainly teach) not onely that all the whole race of mankind were no otherwise before the foundation of the world; but even as day in the hands of the potter, it remaining wholly in his own choice and free liberty, whom and how many he would make and elect to be vessels of honour to salvation; and whom and how many on the otherside, he would make and ordain to be Vessels of dishonour to destruction; but also, that there is no wicked man, neither reproved nor punished without just cause, as well their own Consciences, as manifest experience, evidently conuicting them of horrible hypocrisy and ungodliness. Thirdly, whereas God refuseth some men, and leaves them to themselves, it is very forcible to strike a fear and trembling into every one of vs. For what is the best of us, but a lump of day? And howsoever in Gods counsel, wee are chosen to salvation, yet in ourselves wee are all shut up under unbelief, and are fit for nothing but to bee Vessels of wrath and condemnation. Our lord Iesus Christ, called Iudas a Traitor, and wee know his lewd life and fearful end. Now what are wee better then Iudas by Nature? If wee had been in his stead, without Gods special Grace, we should haue done as he did. According as we see by experience, that when men want Grace, they make no Conscience of any thing, neither what they say, nor what they do. And herewithal, let us be-thinke ourselves of this one thing, whether there be not many already condemned in hell, who in their lives never so grossly or grievously sinned, as some of vs. All this( I say) duly considered, is very forcible to move us to fear and trembling, and to make us confess( as the truth is) that it is onely the lords mercy, that wee bee not utterly confounded. Last of all, where the Apostle distinguisheth betwixt Israel and Israel, as how Israel sought righteousness rightly and amiss, obtained and obtained not, was elected and hardened, and so consequently saved and not saved, as by conference with that which goeth before and followeth after, the matter is most plain, we may necessary observe, for our further learning and instruction, that as there were true and false Israelites, in the time of Christ and of his Apostles, so are there true and false christians in these dayes of ours. That there were true and false Israelites, besides this Text, and the whole scope and main drift of the Apostle, in this and the former chapters. Our Lord Iesus Christ doth clearly resolve, in the description which himself maketh of Nathaniel, John 1, 47. Behold indeed an Israelite( saith he) in whom is no guile. Also Rom. 9, 6. Al they are not Israel, which are of Israel. And in the second Chapter before, He is not a jew that is one outward, neither is that circumcision, which is outward in the flesh: but he is a jew which is one within, and the circumcision is of the heart, in the spirit, not in the Letter, whose praise is not of men, but of God. And again, most notably John 8. where our Lord Iesus Christ in several sences, both granteth and denieth, the Iewes to be the seed and children of Abraham. That there are true & false Christians at this day, and so shal be unto the end of the world, the former places for testimonies of scripture, do sufficiently declare. And it might bee confirmed by many other authorities of the gospel, evidently describing the visible Church to consist of good and bad, and clearly fore-telling, that even as in a corn field, there is not onely good corn, but Tares and Weeds; and as in a threshing floor, pure wheat & chaff, and as in a Net that is cast into the Sea, there comes up not onely good things, but also bad; so should there bee Hypocrites and carnal gospelers from time to time, not onely such as with upright hearts and good Consciences do serve and obey the Lord Christ, but such also as are even Reprobate to every Good work, and whose end is to bee cast out from the presence of God, and to be burned as chaff, in the fearful furnace of his wrath & displeasure. But to come now to a brief description of both these sorts and how they may bee known & discerned the one from the other. And overpassing the papists, whom all men of any sound iudgement do well enough understand to be no true but false and counterfeit Christians, I will observe some few differences to make this distinction manifest, even among such as are accounted professors of the gospel. Our Lord Iesus Christ describing Nathaniel to bee a true Isralite, saith of him in plain terms, That in him was no guile. A brief description, but of large Contents. For it importeth that he was of a sound and upright heart before God, void of all Hypocrisye and dissimulation, one that in truth and sincerity applied himself, according to his Vocation and calling, a man that was not double tongued, not crafty, nor wise, according to the wisdom of this world, but plain and meaning truly, and without deceit in al his thoughts, words, and actions; He was a man also( as wee may see by Conference of places) well grounded & instructed in the Word of God, and very careful to make that the foundation of both his profession and practise. The time being almost spent, I will now go no further, then to this pattern of Nathaniel, for the sight and beholding of a sound and good Christian. I will not say, that as Nathaniel was, so every Christian ought to bee, but being now entered into this Description, I must say, that as nathaniel was, so every true Christian either is, or endeavoureth to bee. As he was of an upright and sound heart, void of all Hyppocrisie and Dissimulation, and so forth( as you heard before;) so every one that is a good Christian, either is, or at leastwise endeavoureth to be of a sound and upright heart, void of all hypocrisy and Dissimulation both in truth and Sincerity; as also applying himself according to his Vocation and Calling, he will not be double tongued, nor give himself to craft and subtlety, he will mean simply and plainly, and bee without deceit in his words and actions; he will labour to attain unto the sound knowledge of Gods word, and to make that the foundation of his profession and practise. dost thou then see or know any man, either in the particular place of thy abode, or elsewhere, that is either a vain Swearer, or given to any other notorious sin whatsoever, and being admonished either by the Ministry of the gospel, or otherwise; continueth obstinate and unreformed? know such a one to be no Nathaniel, but a counterfeit Christian? Dost thou know a man that pretendeth a zealous regard to haue al things reformed according to Gods word, and is a severe censurer of other men; & yet in the mean season makes no Conscience to coozen and defraud, will not refrain his tongue, but suffers it to rail vpon, and to reproach the Ministers and Preachers of the gospel; or who being kindly entertained as a familiar companion, either at the Table, or otherwise, takes advantage thereupon, to hurt and disgrace, by discovering that which was privately spoken, and by adding and detracting, as time and occasion may best serve his turn? Know such a one also,( what show soever he make to the contrary) to be no such Christian as Nathaniel was, but a false Brother, a notable & notorious Hypocrite. Nathaniel being a true Israelite indeed, would not pretend Conscience, and give no testimony of any will or endeavour to discharge a good Conscience. As he was careful to speak the truth from his heart, so was it far from him, to aduise or persuade others, either to conceal the truth, or to swear or protest, desperately and contrary to their knowledge or persuasion. He would not prefer his own will before the love of his Neighbours, nor reject such wholesome exhortations as tend to the establishing of peace & love, he would not say and unsay at his pleasure, nor make account to brave & face out matters against right and equity, & contrary to evident testimonies and demonstrations. Nathaniel( I say) being a true Israelite indeed, would do none of these things, neither will he that is a true Christian indeed, do any of them at this day; but remembering what Salomon saith Prou. 28, 26. he that trusteth in his own heart is a fool, but he that walketh in wisdom shalbe delivered. And in Ch. 26. that there is more hope of a Fool, then of him that is wise in his own conceit; he will love admonitions even as his life, and esteem of those whom God hath sent to that end, and do not dissemble, but deal simply and faithfully with him in this behalf, as blessed & precious instruments of his salvation, saying with the Prophet david. Psal. 141, 5. Let the righteous smite me, and it shal bee a benefit, and let him reprove me, and it shalbe a precious oil, that shal not break my head. He will be careful to make the Word of God a lantern for his feet, and a light unto his paths, remaining resolute in such things onely, as are grounded thereupon, and not presuming to turn aside from the same, either to the right hand, or to the left. he that hath a care, a Conscience, and an holy endeavour to glorify God, and to seal the assurance of his own salvation after this manner: Such an one is a right Nathaniel, a true Israelite; yea, a true Christian indeed, and such right and true-heatted Christians, the lord vouchsafe to make us all, yea and every one of us that is here present, if it may stand with his most blessed will and pleasure, for Christ Iesus his sake, Amen. The ninth Sermon. Rom. 11, 8. ¶ According as it is written: God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this Day. THE Apostle having before made a division of the Iewes, as some to be elected, and belonging to eternal life; and some on the contrary, to be blinded and hardened. Now forasmuch as he knew well, that this Doctrine would seem very odious and loathsome in the hearing of the Iewes, that he should seem to affirm, that any of them could possibly be either hardened or forsaken, seeing they were al the children of Abraham, and lineally descended of the stock and generation of those holy fathers, unto whom, and unto whose seed, God made his covenant & promises of everlasting mercy; he therefore in this place, manifestly approveth, that which he had spoken before of their reprobation and hardening, by the express sentences and Testimonies of the holy Scripture. As if he said, the Scripture speaketh evidently of the blindness and hard-hartednesse of the Iewes, and therfore there is no cause or reason( saith S. paul) wherefore they should be offended, or take it unkindly, although I do distinguish after this manner, betwixt the elect and reprobat. The sentences of the Scripture which he allegeth for the confirmation of this point, are in number three; the first two out of Esay 6, and 29. in these words which I haue now red unto you, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear. And the third is out of psalm. 69. in that which followeth; And david saith, Let their Table be made a snare, &c. As touching the two first; forasmuch as the Apostle, as also the Prophet, speaking of the stubborness and rejection of the Iewes, attributeth in both places, the sending vpon them the spirit of slumber, the blinding of their eyes, and the stoping of their ears unto God, saying; God hath given them the spirit of slumber, &c. According as also cha. 29. the prophet saith evidently, that the Lord hath covered them with a spirit of slumber. And as expressly also, Chap. 61, That they should hear indeed, but not understand; and plainly see, but not perceive. According also, as even in this sense, is the selfsame sentence alleged by our lord Iesus Christ himself, Math. 13. by John the evangelist, chap. 12. and by the Apostle ▪ acts 28. Wee are first to observe from hence, for the general point of Doctrine. That whereas some remain in blindness, ignorance, and infidelity, and so as they harden themselves to commit iniquity, and neither do nor can repent them of the same: this wilful blindness, stubbornness, and hardness of hart, cometh not to pass, without, or against the will of God, but by his certain knowledge, providence, and decree. According as besides the plain and express words of this Text, where he saith that God hath given them the spirit of slumber, &c. It doth clearly appear in plentiful other Testimonies and examples, that there is no kind of wickedness committed at any time, or in any place of the World, how little or great soever it bee, but the Lord knoweth it, fore-seeth it, and directeth it, that it pass not in any measure, beyond the bounds and limits which he hath prescribed; yea, he doth not simply permit and suffer; but even appoint and ordain that it should be so. The Lord said unto Moses, not once, but diuers times concerning pharaoh, that he had hardened his heart, and that he would harden the same. he did not say, that he would permit or suffer his heart, but he plainly said, I will harden Pharaohs heart, and I haue hardened his heart, as Exodus 7, 3. and 10, 1. For which very cause, concludeth not the Apostle. romans 9, 18. that God hardeneth whom he permitteth or suffereth to bee hardened; but that he hardeneth whom he will. The Apostle saw no cause, why mercy was shewed unto some; and why others were left in Infidelity and hardness of heart, but onely the will of God; and although the Reprobate haue of themselves, and do carry with them from their Mothers womb, sufficient matter of their hardening; yet if we look into the first and original cause after Adams fall, it is comprehended no otherwise, then onely in the will of God, so that as he hath mercy on whom he will; so whom he will, he hardeneth. As of his infinite goodness and mercy, he worketh by his spirit, in his chosen children, Faith Repentance, Patience, meekness, and a true sense and feeling of his mercy. So doth his just iudgement and just wrath, conceived against sin, work by the spirit of satan, hardness, and a sense and feeling of his just displeasure in the other. This may be made more plain by diuers examples. No man can deny, but that it is a great and grievous sin, that a false Prophet should come and deceive the people of God; Neither again can it be denied, but that it is a great sin to deceive a Prophet: and yet doth the lord in the Scripture, attribute unto himself both the one and the other. For this is most certain, that no false Prophet hath at any time risen, whom the Lord for one of these two causes hath not stirred up, either by him to try the constancy and fidelity of his chosen Seruants, or else to blind and harden those, that delight not in the truth. Now Moses, Deut, 13, 1, 2, 3. speaketh on this manner; If there arise among you a Prophet, or a dreamer of dreams and give thee a sign or wonder, and the sign and the wonder which he hath told thee, come to pass, saying; Let us go after other Gods, which thou hast not known, and let us serve them: Thou shalt not harken to the words of the Prophet, or unto that dreamer of dreams; for the Lord your God proves you, to know whether ye love the Lord your God, with all your heart, and with al your soul. now, Tentat deus non ad precatum said probationem non vt malum fiat said vt bonum patefiat if it bee the proper office of God, to try, tempt, and examine the harts of his people, as the Holy-Ghost in these words, doth affirm; then is it plain, that false Prophets be Gods instruments, appointed for this purpose. And now, as touching the second, that God deceiveth the Prophet, the Prophet Ezekiel, chap. 14. witnesseth the same in plain terms, saying; If the Prophet be deceived when he hath spoken a thing, I the Lord haue deceived that Prophet, and I will stretch out mine hand vpon him, &c. Yea, this deceiving doth the lord yet more plainly challenge unto himself, 1 kings 22, 20, 21, 22. by that solemn proclamation made in the ears of the Prophet Michaiah, and boldly by him again pronounced in the audience of two Kings, Ahab and jehoshaphat. And the Lord said, who shal entice Ahab, that he may go and fall at Ramoth Gilead? And one said on this manner, and another said on that manner. That there came forth a spirit, and stood before the lord, and said; I will entice him: And the Lord said unto him, where-with? And he said, I will go out, and bee a false spirit, in the mouth of all his Prophets. Then he said, thou shalt entice him, and shalt also prevail, go forth, and do so. Now to make a public proclamation to call forth one to deceive, to sand him forth, and to give him power to prevail, that this is not a simplo permission, or a thing which God suffereth against his will; it is so clear, that we cannot desire any thing more apparent. again, no man can deny, but the incest of Absolom was no little, but an horrible sin, and yet that it was not committed without Gods Decree, it is plain by the words of the Lord spoken to david by the Prophet Nathan, 2. Sam. 12, 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and will take thy wives before thine eyes, and give them unto thine Neighbour, and he shal lie with thy wives in the sight of this Sun. But letting all the rest pass, which might bee remembered. I will produce one onely example more, and then proceed. There was never any fact from the beginning of the world, more wicked( if the Instruments be considered) then was the cruel & ignominious death of the son of God, our Lord Iesus Christ. And yet mark what the Holy-Ghost, acts 2, 23. doth attribute unto GOD as touching the same. Him( saith S. Peter) haue ye taken by the hands of the wicked, being delivered by the determinate counsel and fore-knowledge of God: and haue crucified and slain. And cha. 4. S. Peter, and S. John pray after this maner. doubtless against thy holy son Iesus, whom thou haddest anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel gathered themselves together, to do whatsoever thine hand, and thy counsel had before determined to be done. In which words, where he saith, that the wicked did whatsoever God did foresee and determine before hand; yea & what his hand, that is his power and counsel had before decreed to be done: It is plain that he meaneth a matter of far greater weight and importance, then a simplo permission or suffering of it. But now against this Doctrine, there are diuers objections. First, that God cannot avoid the just note of injustice and partiality in blinding and hardening some more then other, and that he must needs be the author of their sin and evil, whom he so blindeth and hardeneth. For answer whereunto, first we must know that faith, true repentance, and remorse of conscience, zeal of Gods glory, and all other like special graces, proceed wholly from God, who is at his liberty, to impart and bestow them as pleaseth him. Although he give grace and faith to never so few; and leave all the rest in never so great blindness, infidelity, and hardness of heart, yet offereth he wrong to no man, seeing it is altogether at his own choice whether any shal be partakers of his mercy or no, as Rom. 9, 15. out of Exod. 33. I will haue mercy on him, to whom I will show mercy, and I will haue compassion on him, on whom I will haue compassion. So that the grace and mercy of God is free, the extending of it is not tied to this man, to this time or place, but all going according to the will of his eternal purpose, as John. 3, 8. The wind bloweth where it lusteth, and thou hearest the sound thereof, but canst not tel whence it cometh, and whether it goeth, so is every man that is born of the spirit. If a mortal man refuse to do that which lieth at his own choice whether he will do it or no, he is not to be blamed though he do it not: Much less then, ought the Lord of heaven and earth to bee accused or found fault withall, in the effecting of his will, seeing( as it is fit) he is at much more liberty, to do ot not to do as pleaseth him. So that we must take heed, that we never call the will of God into question or disputation, further then himself hath revealed it in his word, but in fear & trembling evermore submit ourselves unto it, as unto a will, that willeth nothing but that which is just and right, although we bee not able to measure and comprehend the highnesse and excellency of his proceedings. We must learn to set more by Gods glory, then by our own salvation, and know God to bee a God, that doth vpon the earth, not only mercy and truth, but also Iustice and iudgment, and so evermore & in all things, yield to his majesty all Glory, Honour, and praise; according as of right it belongeth unto him. Secondly, whereas the Lord is said to harden, and to give up into a reprobat sense; in these two respects is he said so to do; first, because according to the eternal purpose of his own will, he withholdeth from the reprobate the gracious regeneration & sanctification of his holy spirit, of the which being destitute, it is utterly unpossible that they should do any thing pleasing God, or acceptable in his sight. And the reason is, because nothing cometh to pass without, or contrary to his purpose and decree, the Lord in the same his purpose & drecree, never declining from his own nature, but always remaining most holy, just, & righteous in every proportion and respect. Neither unto pharaoh, nor unto any other ungodly reprobate, did or doth the Lord at any time give any wicked commandement or evil thought, but those wicked thoughts and evil motions which are in them by nature, & through the instigation of satan, as he doth not purge them of them, so doth his wisdom use them to the glory of his own name, to the good of his children, & to the utter confusion of such workers of iniquity; & who dare affirm, that in this kind of dealing, ther is any unrighteousness in God at al, or that he is the author of their sin? which he putteth not into their harts, but being therein already, ordereth, directeth, & desposeth it to a good end. Thou art not a God( Ps. 5, 4 5.) that loveth wickedness, neither shall evil dwell with thee. The foolish shal not stand in thy sight, thou hatest al them that work iniquity. The prophet in these words plainly declaring, that nothing can be more contrary to the Nature of God then sin & naughtiness. And for this cause also doth the Apostle, Rom. 5. derive sin, death, and damnation from Adam: but from God, grace, forgiveness and life, through the mediation of Iesus Christ. And in chap. 7. he evidently declareth, that the Lawe is holy, and the commandement just & good, insinuating thereby, that in God, or in his will, there springeth not any little spot at all of sin or unrighteousness. And Rom. 3.5. If our unrighteousness commend the righteousness of God, what shal we say; is God unrighteous that punisheth? God forbid. Al these places do plainly conclude, that howsoever God hath made the Wicked man for the day of evil; and howsoever there is no sin committed by any of them without his will, yet is he by no means the author of any mans wickedness, but always remaineth most righteous in all his ways, and holy in all his works, as the Prophet speaketh further. Psal. 145. Thus much as touching the general point: Now more particularly, when he saith that god hath given them the spirit of slumber, it is as much as if he should say, that God hath given them up into a deep security, so as they remain even senseless, and without any true feeling and perseverance of the sincere will and ways of the Lord, to glorify his majesty in a constant faith and obedience accordingly. After this maner, plainly giuing to understand, that whereas there are some so careless and secure, and so fast asleep( as it were) in the delights and cogitations of worldly pleasures, as that they make no reckoning of, neither are any thing at all moved, either with the sweet promises of Gods grace and mercy in Christ Iesus, to bring forth the fruits of true faith and repentance in the whole course of their life, or with the dreadful fastings of his judgements to abstain from doing evil, but lie still, as it were benumbed and senseless, in a dull and heavy slumber. Again whereas there are some, who although the truth and simplicity of the glorious gospel of Iesus Christ be never so plainly laid open before their eyes, and most familiarly applied to their consciences, and so as they cannot choose but see the way of life & salvation, do yet notwithstanding remain still in their natural blindness, infidelity and profaneness, without any effectual calling, or any savour of sanctification. All this comes to pass, through the just and righteous judgements of God, so depriving them of his grace, as that they can neither possibly be alured to faith and repentance, by the promises of Gods mercy, nor terrified from ungodliness, by the denouncing of his judgements. What pains soever bee taken, and what means soever be used, to make them see & understand the ways and will of the Lord; yet will they remain in obstinacy and hard-hartednesse against the same. After this maner stood the case and condition of the Iewes; insomuch, that through the just and righteous iudgment of God, by reason of their proud conceits of their own righteousness, and of their Tyrannous cruelty against the son of God, & his faithful seruants, whereas they thought themselves wise, they became fools and senseless( as the Apostle speaketh of such, Ro. 1.) and whereas they persuade themselves clearly to perceive & understand the depth of Gods Mysteries, they approved themselves utterly blind and ignorant of the same, without discerning or knowing any thing aright, and as they should do. And surely, this as I said was a just iudgement of God vpon them and upon their Pride and arrogancy of heart, according as John 12, 39, 40. the evangelist plainly expresseth it, saying; Therefore could they not beleeue, because that Esayas saith, he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heal them. And again, ch. 9, 39. this thing declareth also our Lord Iesus Christ, very plainly saying; I am come unto Iudgement into this world, that they which see not, might see, and that they which see, might bee made blind. Speaking there of the Iewes, who persuaded themselves, that they were most holy in the sight of god, & that there was nothing hide from their knowledge and understanding. Another fearful example of this maner of Gods iudgment, after this sort punishing sin with sin, doth the Apostle also record, Rom. 1, 26, 28, 29, &c. against the most filthy idolatry and abominations of the Gentiles. For this cause( saith he) GOD gave them up unto vile affections. And a little afterward, As they regarded not to know God, even so God delivered them up unto a Reprobate mind, to do those things which are not convenient, &c. And hereof is there also sufficient experience from day to day, which ought so much the more of every one to be duly considered, as they feel the hand of God vpon them, in the same respect, which undoubtedly upon due trial and examination may be found to be very heavy. For how careless and secure are the greatest part of men and women, at this day; and how soundly asleep in the cogitations of worldly profits and pleasures? And so, as they are nothing moved with any regard either of Gods mercies or judgements? And again, how senseless, dull, and ignorant in the true knowledge of God, in the matters of faith, and their own salvation through Iesus Christ? Few, yea very few there are( the lord knoweth) that take any true care, or make conscience of first seeking the kingdom of God and the righteousness thereof, that haue any sound persuasion of the truth in their hearts, together with a willing desire to walk in obedience accordingly. Al sorts and degrees profess themselves Christians, even as all the Iewes generally accounted themselves Israelites; they will not stick to come to the Church where the word of God is preached, but the greatest part( as I said) are so bewitched with the cogitations of this vain and transitory life, and so besotted with the pride and profaneness of their own harts as that they are nothing at all the better either in knowledge or in obedience, for any thing that hath been spoken unto them. It cometh in at one ear( as the saying is) & goeth out at the other, it never pierceth so deeply, as to take rooting in their hearts, but they return home again as blockish and senseless, and as far from true Faith, repentance, & remorse of conscience, and all other good effects( if not much further) as when they came thether; nay as if nothing worth the hearing had been delivered unto them For this cause, most notably, matthew 13. doth our Lord Iesus Christ resemble the hearts and mindes of such hearers, unto the highway, and unto stony and thorny ground. By the high way, understanding such hearts and mindes as are beaten so hard( as it were) with the trampling of wicked cogitations, and perpetual use of evil doing, that the word of God when it is preached, cannot possibly enter, but lieth in the top, & swimmeth( as it were) in the ear, where by the devils Birds, it is easily devoured and taken away. Now one of these birds, which thus devoureth the seed of Gods word, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleep, in the delights and cogitations of earthly things, that they can neither fruitfully hear, either the sweet songs of Gods merciful providence, alluring them to repentance, or the dreadful threatenings of his judgements, terrifying them from doing evil. They are like unto those, who are taken with the drowsy sickness called lethargy, unto whom, though a man speak or cry never so loud, yet will they hear nothing nor show any token that they are alive; but prick them with a pin, and then they will open their eyes, & look sternely( for a while) as if they were angry, but by and by they are fast asleep again, & behave themselves as if they were dead. So standeth the case( I say) with al those whom God hath covered with the spirit of slumber, and who haue their hearts overwhelmed with worldly security. If a man preach unto them the word of God, bee it never so effectually, and in never so tender a desire of their good & salvation, it nothing moveth them: but prick them a little, and pierce their Consciences unto the quick, labour to rouse them up from their slumbering, by discovering their apparent guiltiness & profaneness. And then for a time it is with them, as with a sleeping dog( as the proverb is) that is suddenly awaked, they will storm and chafe, and oftentimes take on, as if they were almost out of their wits. But by experience it is found, that this seldom continueth long, the guiltiness and accusation of their own Consciences putting them to silence, and so( as if all were forgotten, or nothing concerned them) they fall unto their former drowsiness, and become as senseless and careless as ever before. But howsoever such wicked ones are always thus slumbering and sleeping when there is any question touching gods glory and their own salvation in the reformation of that which is amiss, either touching knowledge, or practise; yet is it far otherwise with them, when there is any matter in hand, concerning the effecting of their own will and corrupt affections in the matters of this life. Let it concern either their profit or pleasure, and they will neither slumber nor sleep in the effecting of it. And especially, if they haue conceived any plot in their heads, or resolved upon any devise to hinder the course of the Gospel, to discourage or disgrace men in the profession of it, or to vex and persecute the Ministers and Preachers of it: in such cases as these, you shall never see such men( I warrant you) either slumber or sleep. For the effecting of their will herein, they will think no pains nor coste too much, and not stick to wake and watch both night and day; and there is good reason for it. For the divell( whose instruments and seruants they are) knowing the faithful Preachers and professors of the gospel, to bee chief enemies of his kingdom and government; and that if it were not for such as they are, his sway and dominion would be far greater then it is, among the sons & children of men, he is therefore evermore pricking and egging them forward to hurt & disgrace such men, by all possible means. And he must needs go( as the saying is) whom the devill drives. Nay mark it who will) though such be above al others most greedily set vpon the World, and care not howe they come by the wealth and Commodities of it, so as either by right or wrong, they may possess it; yet when they haue any thing in hand against Gods Seruants, they are nothing so diligent in following of their private Commodities, as they are in that. All other things are set aside, and slightly regarded, in comparison thereof. If they can boast that they haue contradicted such a Sermon, disgraced such a professor any way, by their slanderous tongues, or otherwise hurt or persecuted the Minister, or brought him to any inconvenience or rebuk: here is their ioy, herein they glory and triumph. In this they persuade themselves they do God good service; and no measure will they keep in their unreasonable insultations. Yea, and which is yet more then this, and too well found by experience, so careful is the devill to keep such awake, and that( so long as they are in his service) they should neither slumber nor sleep, that before they haue ended one project, they are resolved upon another. The devill always furnisheth them with new matter, and so as they will oftentimes boast and threaten before hand, what they purpose to do afterward, that they will not so give over, but what success soever they haue in one matter, yet will they upon him again and again, trouble him for this, and bring him into question for that, and so as he shall never live in peace or rest. Thus you see how the case standeth with such whom God hath covered with the spirit of slumber, they are not so dull, sleepy, and senseless in matters of godliness and salvation, but they are as watchful, as nimble and diligent in things ungodly and profane: they are not so slow and backward to do good, but as ready and forward to do hurt; yea surely, if we shal enlarge this somewhat further, great, & most lamentable( God knoweth) is the security and carelessness that is among even all sorts of men. For, if we cry generally to all such as profess the gospel, and tell them, how the Lord most miraculously and mercifully( in these latter dayes) hath restored unto us the light & preaching of his holy word, not to the end that we should continue in sin to the defacing of his glory, but that we should take the opportunity whiles it is offered to be builded up in knowledge, faith, repentance, and all other like graces of Gods spirit, until wee become perfect members of Iesus Christ, and enjoy eternal life. That our Lord Iesus Christ hath paid the price of our redemption, and delivered us from the thraldom and captivity of sin, satan, death, & condemnation, to the end we should be unto the same our Redeemer, a people not onely peculiar, but also unspotted, denying ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world. Although we put men in mind, how by their baptism they haue covenanted to forsake the devill and al● his works, that they are baptized into Christs death( as the Apostle speaketh, Rom. 6.) and that as they are partakers o● the death of Christ, so should they also bee partakers of his resurrection, to the end, that as Christ rose from death, so we should rise from the death of sin, to the life of righteousness. That we are by our profession the Children of light, & therfore should walk as the children of light, having no fellowship with the unfruitful works of darkness, but reprove & oppose ourselves against them; that we are citizens with the Saints, and of the household of God, and therefore should settle our affections in heaven, and vpon heavenly things, with a manifest detestation of whatsoever in this world, rebelleth against the advancement of Gods glory in our mortal bodies. That we are none of our own, but bought for a price, and that therfore we should glorify God in our bodies, and in our Spirits, for they are Gods, suffer his will, his word, and his spirit, to guide and govern us in all things. Although we teach( I say) and deliver these things never so plainly, and urge them to mens consciences never so familiarly, yet so entangled and overwhelmed are the most part, and so fast asleep as it were, in worldly profits, pleasures & delights, as that they nothing regard such wholesome instructions and exhortations, to be any thing at all bettered or amended by thē. Nay, though we take a contrary course, & sound aloud in their ears, the terrible threatenings of gods vengeance, & show unto men, that their unthankfulness in receiving so great grace & mercy of God in vain, is most intolerable, and that continuing( as they do) in such blindness, ignorance, & profanes, contrary to such heavenly doctrines and admonitions as they daily hear, they grievously provoke the Lord to anger, although such words might shake stony rocks, & cause them to tremble, yet cannot they move a great part of those that hear them; they sound in their ears, as if they were pronounced with a stammering tongue, & in a strange language( as the prophet speaks, Esay. 28, 11) & becomes unto them as the words of a book that is sealed up: they show no sign of any good counsel that hath been given unto them. But to come now to another use, & so briefly conclude. We see clearly further by that which hath been spoken, that it is a wonderful unseemly thing, and a very horrible and intolerable unthankfulness, for those unto whom the Lord hath vouchsafed the clear light of the glorious gospel of Iesus Christ, & who haue taken on them the profession of the same, to wallow securely and licentiously in the ways of ungodliness, & to follow the lusts and affections of their own hearts. They that live in the time of ignorance & blindness, without faithful teaching and instruction, according to the gospel( being the ordinary means to bring them to the true knowledge of God in Christ Iesus) it is no marvel though the affections of their hearts, and the actions of their lives be very dissolute and profane, and although( notwithstanding the time and places of Ignorance and blindness wherein they live) they are utterly yet without excuse before God; yet assuredly is their estate to be pitied and lamented. But as for those, unto whom the lord in his tender mercy, hath vouchsafed his holy word to shine unto them as acleare light in a dark place, and yet as though they perceived nothing, lie fast asleep( as it were) in the deep slumber of sin and security, bringing forth the vnsauory fruits of unrighteousness and Infidelity, without remorse of Conscience, and taking no pleasure nor delight in the ways of the Lord, to glorify his majesty, and to seal the assurance of their own salvation accordingly: how much more fearful their sin is, how much more wicked is their vnthankefulnesse; and howe much more worthily such deserve a fearful Iudgement from the lord, to their utter confusion, and that without any pitying or lamenting their estate at al, every mans Conscience must needs assure him. For this cause most notably doot● the Apostle paul( writing Rom. 13, 11 to those, who had received the preaching of the Gospel) apply himself to bring the consideration of the present time unto their remembrance. And that considering the season( saith he) that it is now tim● that we should arise from sleep; for now is our salvation nearer, then when wee believed. plainly herein giuing to understand, that it agreeth not with the time and profession of the gospel, for any man carelessly and licentiously to follow the delights and pleasures of sin; but that the whole course of a Christian life, and the especial care of every one that feareth God, ought to consist in a continual watchfulness, against the manifold baits, enticements, and allurements of the famed. To this effect, no less notably exhorteth he again, 1 Thes. 5, 6, 7, 8. Let us not sleep( saith he) as others do, but let us watch and be sober, for they that sleep sleep in the night, and they that be drunken, are drunken in the night, but let us which are of the day, be sober, &c. By sleep in that place understanding also, not natural sleep( for a moderate use thereof is lawful) but a careless neglect of Gods will, and a secure nuzling of our sel●es in our own sins. And plainly thereby teaching, that it is as an unseemly thing for a man to spend the day time in sleeping & sluggishness, the night being the appointed season for the same; even so, a very wicked and intolerable unthankfulness, for Christians( unto whom the sun of righteousness shineth most brightly) to follow the effecting of their own corrupt wils, and carelessly to pass over the consideration of Gods will. And surely many and most weighty are the reasons that should move all christians to rouse themselves up from this sleep of sin and security, and to pass their time in continual watchfulness. The devil( as the Apostle Peter speaketh, 1 Ep. 5, 8) walketh about, as a roaring lion seeking whom he may devour. Many are the baits & allurements of the world, which appearing in our eyes, do marvelously tempt and entice us from God, to an unlawful longing & lusting after them. Many also, and innumerable, yea and surely very forcible too are the enticements and temptations of our own flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of gods will, to the meditation, consent, and practise of much ungodliness. Now, if wee lie as men asleep, and keep not watch and ward against these enemies of our salvation, praying continually unto the Lord, for that spiritual armor of God,( whereof speaketh the Apostle, Ephes. 6, 16, 17.) that is to say, for the shield of faith for the Helmet of salvation, and for the sword of the spirit, whereby we may be able, not onely to resist, but prevail even to the utter quenching of al the fiery darts of the wicked. Surely, we are worthy to be given over to the miserable bondage and slavery of them; even till we haue the reward of sin, which is everlasting condemnation. But the lord knoweth how many soever the enemies of our salvation be, how diligently soever they ly in wait to betray & entrap us, how fearful an ingratitude soever it be, to yeilde to their enticements & temptations, & so consequently, how fearful an effect soever will follow thereupon, to the confusion of both soul and body; yet lamentable is it to consider what little regard is taken of the greatest part, for the resisting & withstanding of them, nay rather, what great pleasure and delight many men take, willingly to bee caught and held captive in their snares. For the preventing & resisting of an outward and bodily enemy, that seeketh the hurt of our good name, person, or goods we will be very watchful and provident, and need not much be put in mind of wariness & circumspection, but as for the withstanding of the deadly enemies of our souls, although we be continually warned and put in mind of them, and of their subtleties and deceits in the ordinary Ministry and preaching of the Gospel, whereby we are also most plainly taught how to escape and avoid their snares, & to preserve ourselves in peace and safety; yet all is in vain, and to no purpose, as good speak to the ston walls, as to the most part of men and women; like the deaf Adder they stop their ears against the voice of the charmer, though he be never so expert and skilful in charming. Neither is this common allegation and excuse to any purpose, but onely to tempt and provoke the lord, when men will say( as it is usual to hear many men say, when they are either found fault withal for their ignorance or profaneness, or exhorted to be more zealous & forward in the duties of religion & godliness) I am not learned, God doth not give a like gift to every one, &c. Some such there are, who persuade themselves, that by such answers as these, they haue marvelous well excused themselves, & that nothing can further bee added to their reptoofe. Indeed it is true, that God hath not given to every one a like portion and an equal measure of his gifts and graces, but to some ten Talents, to some five, and to some but one, according to the parable, Math. 25, 15. But now, if so bee that they who haue received greatest graces and gifts from God, are bound of necessity, and under pain of condemnation to increase their measure, and to multiply their gifts, what then shall become of them, which remain in such security & carelessness, that they will take no pains by such wholesome and ordinary means, as the Lord hath appointed, to grow in grace, and to increase the small measure which they haue of sound knowledge, faith, Repentance, zeal of Gods glory, and the rest? If the righteous( saith Peter, 1 Epist. 4, 38.) shal scarcely be saved, where shall the ungodly, and the sinner appear? If those that haue received greatest gifts & graces of sanctification, haue need, nay must of necessity labour and endeavour to increase in every of them: Much more then undoubtedly doth it stand such vpon to labour and endeavour, who haue either little or none at al. When any occasion or opportunity is offered unto us for the ataining of any worldly commodity. wonderful it is to consider, how ready and diligent men will be about the same, thinking no pains to great, but early & late, in cold and heat, they will be sure to provide for the enjoying of it, but as for the heavenly Riches of the kingdom of glory, in comparison whereof, all earthly things are merely vain; yea, and vanity itself, although they be offered unto us to day, and wee know not whether we shall haue eyes to see them, and ears to hear them to morrow; nay although our own Consciences cannot choose but tell us, that unless we be furnished in some good measure with these things, it is utterly unpossible for us to be saved; yet the least pains, the least cost that is bestowed heereabout, is thought to be too too much: nay though they be freely offered, we regard them not, wee cannot find in our hearts to spare one day in seven to this purpose; but a great part even of that, must, and is ordinarily abused, profaned, and defiled, by the Cogitations, and by the words and actions of our corrupt and vn-reformed hearts; which surely, would not be done in such sort, and so commonly as it is, unless God had covered men with the spirit of slumber. Let us therefore in the fear of God, take due consideration of these things; and seeing it is most clear and manifest, by that which hath been spoken; as also, by daily experience, that unless the spirit of God dwell in our hearts, by the gracious regeneration and Sanctification thereof, we shall not onely be secure and careless, and remain wonderful senseless in the mysteries of the lord, according to his word, void of sound knowledge, of true faith, of true repentance; yea, and utterly without all true peace of conscience, all true ioy in the Holy-Ghost, of al true assurance of Gods love, and of eternal life, but grow and go forward from evil to worse; in ignorance, Infidelity, and hardness of heart, in pride and all maner of profaneness, even until we run into a reprobate sense. That therefore, as we tender the glory of God, & our own salvation, we be duly mindful to pray & beseech the Lord for the continual residence of his blessed spirit, not onely to expel and vanquish our natural dulness and untowardness, all high and arrogant conceits of our own wisdom, knowledge, and uprightness; but also to sanctify us to a cheerful and effectual accomplishment of every duty, which God requireth at our hands. always to this end, and for the obtaining of this grace, zealously & religiously using such ordinary means as the lord hath appointed, as Prayer, the hearing of the word of God preached, reading of the holy Scriptures, and such wholesome Doctrines and exhortations as are derived from the same, as also often Conferences with such as are able to instruct and confirm us in the truth; yea, until the word of God dwell in us plenteously in all wisdom, and spiritual understanding, and wee become able to comprehend with all Saints, what is the breadth and length, and depth, and height; and know the love of Christ, which passeth al Knowledge, and so bee filled with all fullness which cometh from God. The which graces, the Lord vouchsafe us all, for Iesus Christs sake, Amen. The tenth Sermon. Rom. 11, 8. Eyes that they should not see. WHen he saith in the second place, that God hath also given them eyes that they should not see. The sense of these words being considered in that which goeth before. We learn for the Doctrine, that blindness of mind, is a sin wherewith God punnisheth wicked and ungodly Reprobates, and which maketh them guilty of eternal death. Bodily blindness is a grievous misery and affliction, but not properly sin, nor always inflicted for sin, as our Lord Iesus Christ hath plainly expressed, John 9, 2, 3. in the answer which he made unto his Disciples, as concerning him that was born blind. It being there recorded, that when the Disciples asked him, saying; master, who sinned; this man or his parents that he was born blind? Iesus answered, neither hath this man sinned, nor his Parents but that the works of God should bee shewe● on him. The Reason wherefore God thus punnisheth sin with sin, that is, inflicteth blindness of mind( which is in it se● a sin) as a punishment of sin, is this because there is none in this sort blind but they haue wilfully plucked out they own eyes( as it were) before, in resisting or refusing the light of the truth, freely and daily offered unto them, through the ignorance that is in them( as the Apostle speaketh of such, Eph. 4, 18) and because of the hardness of their heart. Thus blind and hard-hearted were the Iewes( for the most part) and this is the reason of the same. Clearly did the sun of righteousness shine unto them, but they could not away with the brightness of it; They loved darkness rather then light( as Christ speaks of them, John 3, 19) because their deeds were evil. With their bodily eyes, they saw clearly enough, and were otherwise( undoubtedly many of them) men of great knowledge, wisdom, & experience, but being puffed up with too proud conceits thereof, and preferring it above the simplicity of christs gospel, when they professed themselves to be wlse, they became fools( as the apostle speaks, Rom. 1, 22.) and instead of seeing all things( as they persuaded themselves) they became as blind as Bats, and clearly discerned nothing at all. very greatly, deuteronomy 4. doth Moses magnify the people of Israel, to be a wise people, and of understanding, & a great nation, because the Lord their God was near unto them, in all they called unto him for, and gave them Ordinances and laws most righteous, to which effect also speaketh the Apostle, Ro. 9, 4, 5. saying, that unto them pertaineth the adoption and the glory, and the covenants, and the giuing of the Law, and the service of God, as the promises that of them also are the fathers yea Christ himself concerning the flesh, wh● is God over al blessed for ever, Amen. Bu● yet notwithstanding al these most excellent privileges and prerogatives, we may see, Esay 42, 18. howe they are e●pressely termed both deaf and blind. An● why? Because they quenched the light which God had kindled for them, & d●spised the doctrine, which contained the whole wisdom. hereby, they becam● not onely blind, but doubly blinded; i● somuch( as the Prophet there giveth t● understand) the ignorance of the He● then and Infidels, became as nothing 〈◇〉 comparison of theirs, who had thus r●iected the grace of God, when it was put into their hands. With that Text, I alleged out of Deut. 4. the Iewes do arm themselves even unto this day, & thereupon take great occasion to boast of themselves. It is said of us( say they) that wee bee men of understanding, a people of great wisdom, of passing Nobility & worthiness, this is true. Thus indeed was it said of them in times past, and thus great should their honour haue continued until now, if they had held fast the treasure which God gave them, and had kept it well. But seeing they bee fleeted away from the Lord, and haue a veil cast over their hearts, as the Apostle speaketh, 2 Cor. 3, 15. seeing from time to time they disobeyed the Prophets, rejected Christ Iesus, and became hardened against the Doctrine of salvation; they are worthily now become as blind and ignorant, if not more blind and ignorant then the very Heathen. For needs must they( who haue heard the voice of God, and refused to obey) be strike with the spirit of dizinesse, and be carried away of the devill, they not offending of simplo ignorence, as the heathen do, but of a wilful rage, which is most desperat and intolerable. For this cause doth the Prophet, Esay 42. thus upbraid them, saying, hear ye deaf, and ye blind regard that ye may see. And why speaketh he to the deaf & blind to hear and see? he addeth the reason, because they had seen and herd enough, but regarded it not. We may see also in that place, how the Lord complaineth of the labour which he lost, in teaching his people, how he had done works enough among them, but they had neither eyes to see, nor ears to hear, but in blindness passed al the heathen and vnbeleeuers, they wilfully shutting their eyes, and hardening their harts, that they might not perceive nor understand. This may further be amplified by other examples. If wee consider what maner of men Iobs friends were, which talked with him in the time of his affliction, it appeareth plainly by the story that they were excellent men, and of experience, no fools, but of great wit, & yet for al that doth he say of them, ch. 17 that God had hide their heart from understanding. The Philosophers among the men of Athens, were famous for their wisdom and knowledge throughout the world, and surely very wise they were indeed, for the discerning and understanding of natural things, yea and so as few in any age since haue attained unto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaketh expressly of them, Ro. 1. because they disdained to contain themselves within the bounds of that wisdom and knowledge which God by his creatures had revealed to them, but would needs bee climbing higher: when they thought themselves wise, they became fools. Salomon( as we red, 1 Kin. 4, 29, 30) had wisdom & understanding exceeding much, & a large hart, even as the sand that is on the sea shore, his wisdom excelled the wisdom of al the children of the East, and all the wisdom of egypt, for he was wiser then any man, but yet wanting the continual direction of Gods word, he was at length,( notwithstanding his abundant wisdom) carried headlong into extreme folly, yea to the very sin of idolatry, which is of al others most loathsome and odious in the sight of god. Paul was a wise man before the time of his calling, yea, not only wise, according to the wisdom of this world; but after a sort very zealous and religious, as Phil. 3, 4, 5, 6, 7, 8. If any man think that he hath whereof he might trust in the flesh: much more I, Circumcised the eight day, of the kindred of Israel, of the Tribe of benjamin, an hebrew of the Ebrewes, by the law a Pharisee. Concerning zeal, I persecuted the Church of Christ, touching the righteousness which is in the lawe, I was unrebukable. But after he was once converted to the Faith of the gospel, then mark what he presently addeth. But the things which were vantage unto me, the same I counted loss for Christs sake; yea, doubtless I think al things but loss, for the excellent knowledge sake of Christ Iesus my lord, for whom I haue counted all things loss, and do judge them to bee dung, that I might win Christ, &c. Many men most worthily famous for wisdom and understanding there are at this day; yea and so, as few ages in former time haue had experience of the like, but yet the wisest of them al, without the direction of gods word, is but a very fool, and may learn by the word of God to bee much more wise. Al the wisdom of the world, in comparison of the wisdom of Gods word, being utterly vain, and not worthy of any account at all. And therefore notably, 1 Cor. 1, 19, 20, 22, 23, 24. It is written( saieth S. paul) I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdom of this world foolishness? And a little after, the Iewes require a sign, & the Grecians seek after wisdom. But we preach Christ crucified unto the Iewes even a stumbling block, and unto the Grecians foolishness: But unto them which are called both of the Iewes and Grecians: we preach Christ the power of God, and the wisdom of God. The Apostle in these words manifestly concluding, that all the wisdom of this world, is but mere vanity and foolishness, if it be not beautified and adorned with the wisdom of Gods spirit; & if it haue not the word of God, a continual director of the same. Many more Testimonies and examples might be remembered, for the further enlarging of this point, but by these you may see, what blindness of mind is; yea a much more wretched and miserable blindness, then outward and bodily blindness, & coming( as it doth) through the neglect or contempt of the light of Gods truth, it is a grievous sin wherewith God doth punish the wicked, and which maketh them guilty of eternal death. And now let us proceed to make some use of that which hath been spoken. First, seeing the Iewes are thus blamed by the Prophet Esay, as we haue heard out of chapter 42. notwithstanding Moses before, Deut. 4. had recorded them to bee a wise people, and of great understanding, and especially seeing the Scribes & pharisees, being the chiefest and learnedst among all the rest, were of such blind minds, as Christ also, joh. 9, 41. discovereth them to be, let us come to ourselves, & consider, that if this happened to the natural branches( as the Apostle calleth them in this Chapter:) what then may become of the wild branches that are but grafted in? It is certain that the Iewes went before us in pre-eminence, and had the Birthright in Gods church, being the first believers. And which more is, at such time as wee were strangers unto God, they were of his house and family. And yet notwithstanding, they are more worthily condemned of greater blindness then the heathen, that had never any taste of the truth, nor any spark of sound knowledge: and if they be thus condemned, what shalbe said of us, unto whom al things are now much more excellent? For in the gospel which is now preached, the face of god shineth in such wise, through Iesus christ( who is the lively image of God his father) that we may discern him as well, as if he were dwelling amongst vs. And now, if wee haue not our eyes open to receive his doctrine, & be not diligent to profit therein, must not the vengeance the prophet speaketh of, worthily light vpon our heads, that we shall bee made more blind and brutish then the very Heathen? Because hearing we would not hear, and seeing, we would not see? And surely, how rightly this iudgement is already executed, it is most lamentable to consider. Look vpon the Iewes and Turkes, and they bear some reverence to their Religion, and so do the Papists too; and yet are al of them through their own fault, cut off from the Church of God, though surely( if we seriously consider, how much more clearly the light shineth amongst us, then among them) neither of them so much too blame as we. For do not many among us, know and profess one thing, and practise the clean contrary? and are grown to such a senselessness of mind, that they haue no remorse of Conscience, for any thing at all? But I will let this pass, and come to a second use, we being also taught from hence, that as Elihu speaketh. job 32, 9. Great men are not always wise, neither do the aged alway understand iudgement. The Scribes and pharisees among the Iewes, were not onely men of great countenance and authority, but men also of great learning and knowledge, and yet we see by conference of this text, with joh. 9. and other places, what blind guides they were, and how marvelous ignorant and senseless in the Mysteries of salvation. So that wee must not take it for a general rule, that every one that is in high place of authority, must needs also be a man of deep wisdom and knowledge. And that every one that is a great scholar, & hath taken degrees in the university, and is become a Doctor, or a great Prelate in the world, that every such one( I say) is without all question, a sound and a good divine, and so as every thing is absolutely to be believed and resolved vpon, which they shall teach, enjoin, or command. For God can blindfold such as well as others; and in all wisdom, knowledge, and understanding, and in all the sanctifying gifts and graces of Gods spirit, make very simplo, base, and unlearned men, very highly to excel and go beyond them, according to that of our lord Iesus Christ, Luke 10, 21. That same hour( saith the evangelist) reioyced Iesus in the spirit and said, I confess unto thee Father, Lord of heaven and earth, that thou hast hide these things from the wise and learned, and hast revealed them to Babes; even so Father, because it so pleased thee. And 1. Cor. 1. Brethren( saith the Apostle) you see your calling, how that not many wisemen after the flesh not many mighty, not many Noble are called: But God hath chosen the foolish things of the world, to confounded the wise, & God hath chosen the weak things of the world, to confounded the mighty things, and vile things of the world, and things which are despised hath god chosen to bring to nought things that are, that no flesh should rejoice in his presence. According also as besides the consideration and example of the blind man, of whom we red, John 9. by the answers which he made, so confounding the pharisees, being at that time the great Rabines of the world, as that they knew not how to reply, nor what to contradict, but from wicked words were fain to turn themselves to cruel deeds; this may further appear by sundry other authorities. The very Apostles of Christ, before the time of their calling, were but silly and ignorant men for the greater part; and after their vocation, as well in the time of Christ, as after his assention, of very small estimation and account in the world, insomuch that the Apostle Paul complaineth, that they were esteemed but even as it were, the off-skouring of al things: and yet, what great & notable things, it pleased the Lord to effect & bring to pass by their ministry, the history of the scripture doth most notably declare. The Lord in heavenly wisdom thus mightily working by weak means, that it might appear, that the gifts and graces of his spirit, are not tied either to the persons of men, or to any means that can be used. God ordinarily( I deny not) giveth his gifts and graces by means, but they are not tied I say, neither to mens persons, nor to mens places nor to any means. But the lord God oft-times without all respect of these things, that himself may haue the whole glory, confoundeth the learned by the unlearned, the wise by the foolish, the strong by the weak, according as besides the examples already alleged, what notable experiences there were hereof, in the Martyrs of Christ, in the daies of Queen Mary, how wonderfully the great Bishops the Doctors, add Learned men, were oftentimes confounded and put to the foil by marvelous silly men to look vpon, and who were altogether unlearned; & not onely by unlearned men, but oftentimes also even hy simplo and silly women. It is surely very admirable to see and consider in the ecclesiastical history written of them. Furthermore, from hence ariseth a very profitable lesson for all such as take pride in their own wisdom, and presume upon their own sharp wit, skill, and policy, that in the fear of God, such learn hereby to humble themselves, knowing that God in a moment can utterly bereave them of all sense; and if in the matters of this life,( as oftentimes it cometh to pass. None found more fools, then such as will brag most of their craft and subtlety, nor any verier Cowards, then such as most boast of their strength and man-hood:) howe much more then in matters of Religion, & of the secrets of Gods kingdom, which are contrary to natural reason, & which cannot bee known without the special illumination of Gods spirit? It is undoubtedly a great offence to simplo and ignorant men, and a great stumbling-blocke in their way, to see so great difference of iudgement among the learned, and to hear them so confidently affirm contrary things. How shall we do( say they) and what shall wee resolve upon, when those that are of so great knowledge and understanding, do agree no better among themselves? Many great Learned men there are among the papists, and yet almost in all fundamental points of Religion, differ from the Protestants. Neither also do the learned Protestants agree in one. For what a pitiful breach,( say they) is there among us at this day? And what a lamentable rent hath it already made? Many congregations deprived of their painful Pastors, and wandering as sheep vpon the Mountaines, without a shepherd? Indeed, these disagreements and unhappy contentious, are very prejudicial and hurtful( I confess) to all such as observe them, and cannot discern and judge aright. But to remove this stumbling block as well as I can. First we must know, that it is no new thing to see contentions and disagreements in the Church. It hath always been so from the beginning, as in S. Paul and Barnabas, Victor and Iraeneus, Polycrates and Auicetus, and the Lord in his heavenly wisdom and providence doth see it fit, that it should so continue, that such as are approved may be known. But howsoever the case standeth betwixt the papists & us, of which I haue often spoken heretofore; yet surely, the contentious among ourselves, seeing we al agree in the substance of religion, & differ in no material or fundamental point, are not so great, as should either make any separation, or enforce any such breach or rent amongst us, if those in Authority be pleased so to judge and esteem of the particulars in controversy, and( according to the nature of indifferent things) to leave them to a free and an indifferent use. As those differences ought not( as I said) to make any breach, separation, or rent; so do not I hold them of sufficient force, to make any man stagger in the way of salvation, seeing we all agree therein; and there is( the Lord bee praised) no difference at all in that behalf. And for the shutting up of this point, let every one know, that all the wisdom of God, is foolishness to mans reason, & therefore not to bee meruelled at, though men of great learning, wisdom, & knowledge, as touching the world, be yet blind and far to seek in heavenly things, until it shall please God to enlighten their eyes by his blessed spirit. And that therefore, we evermore tak● heed that wee depend not vpon men, but always hearken what the word of God saith, pray to God to guide us by his spirit, and so to govern us, that we may clearly see, in the very midst of the darkness of this world. The word of God( as S. Peter calleth it) is a sure word, whereunto if we take good heed, as unto a light that shineth in a dark place, we shal never do amiss, neither in matters of religion, nor of this life; but being not guided nor directed thereby, not having that for a lantern to our paths, and for a light to our steps, it is unpossible to do any thing in the whole course of our life, that is pleasing and acceptable in the sight of God, although there bee nothing but darkness in the world, yet if wee follow the Doctrine of Gods word, and haue the joint illumination of Gods spirit, we shall bee well guided: Whereas contrarywise, if leaving the word of God, wee trust to our own wit, or depend upon men; say as they say, onely vpon a conceit that wee haue of their learning, wisdom, authority, or godliness. without due trial and examination, whether it bee well or ill: God will not exalt us( as job speaketh,) but at length forsake us, give us up to strong delusions, that we should beleeue lies, as the Apostle speaketh, 2 Thes. 2, 11 12. that so in the end we might bee worthily damned. According as through want of such heavenly direction and assistance, how God giveth some over to absurd and monstrous opinions, some to one s●nne, and some to another; and so as they grow to such a wilful and obstinate hardness, custom, and continuance therein; that although al men reprove them, and cry shane vpon them for the same, yet will they not blushy nor be ashamed, but shamelessly go on, even like the Horse and Mule, as david speaketh, that haue no understanding, it is most grievous and lamentable to consider. Next, we learn from this Doctrine, and it is very apparent, that until such time, as it pleaseth the Lord God in mercy and loving kindness to open the eyes of men that they may see, to open their ears that they may hear; and therewith to mollify and prepare their hearts, that they may receive instruction, and yield obedience. It is unpossible that they should either know him aright, beleeue his promises, see their sins and transgressions, be touched with any true remorse, bring forth any fruit of repentance, glorify or worship God, or do any other thing at all, that may either bring them to true peace of conscience, or tend to the sealing and assurance of their salvation. If it be demanded why the Lord openeth the eyes, and sanctifieth the hearts of some to faith and obedience, and not of all; giveth grace to some for the glorifying of God in their mortal bodies, and for the sure sealing of their own salvation in the fruits of repentance and newness of life, and suffereth others to remain in the blindness, ignorance, & hardness of their own hearts, without any effectual calling at any time: Wee must know & understand for a full and sufficient answer hereunto, not only that all these graces I haue spoken of are the gifts of god, who being indebted to no man, remaines at his free choice, whether any shall be partakers of them or no; but also, that they are proper and peculiar only unto Gods children, and never bestowed by the lord vpon any other. unto them alone, it is given( I say) to know god aright, to haue true faith in his promises, to be touched with true Repentance & remorse of conscience in regard of their sins, to haue true zeal of Gods glory, peace of Conscience, ioy in the Holy-Ghost through the assurance of Gods love, and of eternal life. But as for al those that are not elected nor sanctified from above, how far they continue for ever, without the enjoying of any of these, what means soever be used, for the planting of them in their hearts, wee haue made it so manifest heretofore in the examples of Kain, Pharaoh, Esau, Iudas, and of the Scribes and Pharisees, as that I need not stand now any longer vpon it. Last of all, we may learn and observe from hence, that there is no greater misery or wretchedness, then when men are ignorant and senseless of their miseries, and do not see or discern the wretched estate and condition wherein they stand. Thus stands the case with all those to whom God hath given eyes that they should not see: & thus wretched & miserable was the estate and condition of the jews for the most part, and especially, of the Scribes and pharisees: As ignorant and senseless were they in the doctrine of the Law and Prophets, as if they had never red them, and yet boasting & bragging as if they alone had the Key of all sound knowledge and understanding; as blind as Beetles in the matters of religion and godliness, and yet persuading themselves & setting a countenance vpon the matter, as if they clearly saw, and discerned al things, accounting the common people, even accursed( as we may see, joh. 7, 49.) in regard of their ignorance, they themselves in the mean season, being not onely the cause of their ignorance; but as far from sound knowledge in many respects, as any other; yea and surely it is manifest, not onely in their example, but by many other, that there is no one thing that more hardeneth any mans heart against the sincere embracing of the Gospel, & Religion of Iesus Christ, and for the contemning of those that preach and profess; then a proud conceit of their own wisdom, knowledge and godliness, according to that, Prou. 26, 12. Seest thou a wise man( saith Salomon) in his own conceit? More hope is of a fool, then of him. True wisdom and knowledge, according to Gods word, is an excellent gift and grace of Gods spirit, as saith the Apostle, 1 Cor. 12, 8. the beginning thereof is the true fear of God; as david Psal. cxi, x. and Salomon Pro. 9, 10. do plainly declare: She is better then precious stones( as he saith again, chapped. 8.) and al pleasures are not to bee compared unto her. But as for all our own wisdom, it is but mere foolishness before the face of God, with a vain conceit whereof, whosoever is puffed up in his own hart, he maketh himself thereby most odious and loathsome in the sight of God, and most worthily incurreth his fearful curse according as it is pronounced against all such, Esay 5, 21. Wo unto them that are wise in their own eyes, and prudent in their own sight. Not without great cause doth the Apostle paul. Rom. xii. xvi. exhort the faithful to lay aside all opinion of their own wisdom. Be not wise( saith he) in yourselves. The which exhortation, as it hath always been necessary, so never more necessary then for this time, great being the number of them( the lord knoweth) at this day, who although they be so blind and senseless in the matters of Gods glory, and of their own salvation, that they see nothing at all, as they should see; yet persuade themselves that they see and discern every thing as clearly & perfectly as any other: who although they understand not aright, so much as any one principle of religion, yet are not ashamed to compare with the Ministers of Christ, as if they understood them all aswell as they, yea & in many particulars could teach them. They that would bee Doctors of the Law( as S. Paul speaks of such, 1 Tim. 1, 7.) and yet understand not what they speak, neither whereof they affirm, who although they make a common custom of swearing, cursing, & blaspheming, yet will they justify themselves( when ther is any question of it) that they use the Sacred name of God, as reverendly & religiously, as any other. Who, although by their haughty looks, stately gestures, imperious speeches, and peremptory censures, they discover themselves to be marvelous proud and arrogant; yet( as if they alone had the spirit of humility and lowliness) they account al others proud but themselves, and especially those that shal presume to tax and find fault with them for the same, howsoever never so much with the spirit of meekness: who although they bee so full of malice, and envy, that they can never bee appeased, nor yeilde to a Christian reconciliation when they are discontented, and haue conceived( though never so unjustly) any displeasure, but must needs be quarreling stil, contending & brawling with one or other, beating their heads vpon nothing more, then how to work mischief, and by despighting their Neighbours to reuenge themselves; yet talk with them, & they will make you beleeue( if words will prevail) that they dislike contention & strife as much as any, and that none can be more desirous of peace & love; who although they make no conscience how they dissemble and lie for their advantage, how they defraud poor men of their due; how they oppress & circumvent the simplo minded, ensnare and entangle them by cunning devises; Nay, how they pray even vpon poor Orphans and fatherless Children, & enrich themselves by their great loss and utter undoing; yet will they still profess and say, that their meaning is most honest and plain, that they keep good consciences, that they do all for the good of such, that they be not covetous, that they be no oppressors, but deal as they would be dealt withall. And lastly, who although in regard of all these things, as also of their scoffing, vnchast behaviour, railing, filthy talking, backe-byting, and such like, they be evidently discovered and convicted in the iudgement of all men that can discern, that they are but profane men, utterly void of sanctification,( without which no man shall see the lord:) yet wretched and miserable men as they are, they either cannot, or will not see, and discern it themselves. But when they hear any thing spoken, either in way of exhortation for their amendment, or in way of reproof in this behalf, and especially when the judgements of God are threatened against these sins; then right like the pharisees, John 9, 40. will they labour and endeavour by all possible means to put it from them scornfully and disdainfully demanding as they did, saying; Are we blind also? Are we ignorant? Are we Swearers or Blasphemers? Are wee proud and high minded? Are wee envious, malicious, or given to contention, to oppression, lying, scoffing, or the rest? No, no, you yourself, or such and such are blind and ignorant; you yourself are proud and envious, and malicious, & contentious: It is you that oppress, that will lie, dissemble, that use to scoff, &c. wee for our parts being free, & without fault, in each respect. Thus, are many at this day, as ignorant of their miseries, & as senseless in their sins, as ever were the Iewes, or any other that may bee remembered. But now, if this bee a miserable blindness( as surely it is) what then shall be said of those, who yet in an higher measure, like the proud Pharisees, as though neither the Ministers of the gospel, nor any other( howe long soever they haue been trained up in the school of Christ) were able to see and discern half so clearly as themselves, are become Patronizers and Iustifiers of many of these great and grievous enormities, that haue been spoken? And will take vpon them to maintain( and that with warrant too from Gods word, as they idly pretend) that malice is not malice; envy no envy, scoffing no profaneness, Oppression, honest dealing; and so forth touching diuers other? And that although some men( whom they partially affect) bee most apparently guilty in these, and every of these, yet for all this, they are honest men, good Christians, and no difference to bee put betwixt them and others; but that they are in as good estate before God, as the best. Is it not a lamentable and pitiful thing, to see men that profess the gospel, and take themselves to bee grounded Schollers in it, to bee thus blind? But being thus blind, it is marvell that they do not in plain and express terms, call evil good, and good evil. For in defending malice( as they do) to be no malice, scoffing, to bee without profaneness, and oppression to bee honest dealing: and in maintaining, that such as make a common custom of vain swearing, lying, filthy talking, contending, mocking, back-biting, &c. to bee honest men and good Christians, it is as much in truth & indeed, as if in plain and express terms they should thus speak, as one day( if they continue thus halting) they shall be sure to find and feel. The vanity of such mens pretences I shall haue more fit occasion to consider another time; In the mean season,( howe cleare-sighted soever they be in their own conceits, & of how much sounder iudgement to discern) yet if this be not, to condemn the righteous, and to justify the wicked for a reward, which worthily deserveth a fearful curse from God: If this be not indeed to sand Atheists to heaven, and honest men to hell( as some here among us use to speak:) if God hath not covered such men with the Spirit of slumber, and blinded their eyes with a double mist of ignorance and error. Surely, I am so much deceived, that I dare not say of myself, that I do see; no not the truth of any principle whatsoever. But the contrary being manifest, I praise God, and so praying, that it would please him in like maner to open the eyes of such. If I should not be over long, I might heer run further into a large discourse, & yet never sufficiently discover the corruptions that are among men, nay amongst ourselves, and which hereby become so much the more dangerous and incurable, because like the blind Iewes, we either do not, or will not see and consider how it is with us: but stil make ourselves beleeue, that all is well. In which security and proud conceits, so long as we remain, it is unpossible that we should profit by the doctrine of gods word, either for the increase of Knowledge, or of Faith, or of Repentance, or of any other sanctifying grace of Gods spirit, without the which, there is no salvation. No marvel is it also, though there be so great diversity in opinions, such obstinate maintaining of unlawful and unwarranted resolutions, though men reject all admonitions and exhortations that are made unto them from day to day to move them to amendment, and so obstinately remain and go on in their perverse affections & ungodly purposes. For so long as men are puffed up with such proud conceits of their own wisdom, knowledge, and sufficiency, as if all other were blind and could not see, and as if in comparison of that which they say and resolve vpon, al other mens sayings and doings to the contrary, were but foolish and vain. What other effects can be expected or hoped for? But seeing( this being the wisdom of the world) the end thereof tendeth to death( as the Apostle speaketh, Rom. 8, 6.) It behoveth us in the fear of God, to beware and take heed of it; and therewithal to pray & beseech the Lord to vouchsafe us the gracious assistance of his holy Spirit, that laying aside al opinion of our own wisdom, wee may esteem and account ourselves wise and prudent, able to see clearly, and rightly to discern and judge onely so far forth, and no further then our hearts and mindes are lightened and illuminated by Gods spirit, and so as wee may ourselves wholly depend vpon God, and cause others also to do the same. For this alone, is true wisdom, as Hosea sheweth, chap. 14. and so consequently be never so froward or wilful, either in our Opinions, or in our life, but that wee may bee willing to submit ourselves, our judgements, and resolutions, to bee reproved, corrected, and reformed by the authority of gods word, from whose mouth soever the same proceedeth; yea, although from such as in worldly respects, seem much more unwise and more simplo then ourselves. For this, I say again, is truly to be wise indeed. And therefore, most notably saith Salomon, not onely Prou. 25, 12. that reproof and admonition to a wiseman, is As a Golden ear-ring, and as an Ornament of fine Gold, wherein he will take pleasure and delight; but also, chap. 9. that he will settle himself to be reformed accordingly. give admonition to the wise, saith he, and he will bee the wiser; teach a righteous man, and he will increase in learning. It being on the contrary, the property of a foolish scorner, to hate him that rebuketh him. And therefore again in the same Chapter 9. rebuk not a scorner least he hate thee; but rebuk a wise man, and he will love thee. And ch. 15, 12. The scorner loveth not him that rebuketh him, neither will he go to the wise. And this may suffice for this time. The eleventh Sermon. Rom. 11, 8. And ears that they should not hear. WHen he saith in the third place, that God hath also given them ears that they should not hear. The sense of these words being considered before, as how god according to his just & righteous judgements hath given them up to such a senseless security and hardness● of heart, as that they nothing regard th● Doctrine of Gods word when it is preached unto them, to profit thereby in the sanctifying graces of Gods spirit, and for the building of themselves up towards his heavenly kingdom. For the doctrines. First generally, we may learn & observe from hence, that as it is a great blessing of God, when he vouchsafeth any Nation or people the free passage of his word and gospel, and the beautiful steps of faithful Pastors and Teachers, zealously by preaching, exhortation, & doctrine, applying themselves to call and conuet● the elect of God from darkness to light, from sin to righteousness, from the power of satan unto his majesty, that so they may obtain forgiveness of their sins, and inheritance among them that are sanctified through faith in Christ; even so on the contrary, can the estate of no Nation or people be more wretched or miserable, then of such, as obstinately reject the wholesome Doctrines and instructions delivered unto them, and harden their harts against the faith and obedience of the same. It coming to pass through the just iudgment of God, that they who thus refuse the love of the truth, being offered unto them in a tender regard of their salvation, should bee given over to the believing of errors and lies as a sure seal of their just condemnation. This consideration you see here naturally & necessary arising from this Text. And thus stood the case with the Iewes, and hereof in them haue wee a fearful example. What a tender care our Lord Iesus Christ had of their good and salvation; how diligently he travailed( to this end) from one place to another, preaching in all their Cities & Synagogues, teaching them the right way to the kingdom of God, and exhorting them to Faith and Repentance, that they might be saved, the History of the gospel doth plentifully declare. But what small fruit ensued thereupon; how obstinately they hardened themselves against his Doctrine and exhortations, and not onely continued, but even increased in ungodliness and unbelief, it is grievous & lamentable to consider. And this present Text( conferred with other places) doth show it most plainly, that they were not simply vnbeleeuers, but malicious vnbeleeuers, wilfully & maliciously obstinate and hard-hearted against the truth. Not therefore refusing it, as not knowing it to be the truth, but therefore rejecting it, because it was the truth, as John 8, 45. Because I tel ye the truth, saith Christ, ye beleeue me not. Whereas on the contrary, how ready they were to beleeue, and give credite to the lies and errors of false Prophets, and dissembling Hyppocrites, our lord Iesus Christ, John 5, 4, 3. plainly expresseth in a Conference which he had with them, saying; I am come in my Fathers Name, and ye receive me not; If another shal come in his own Name, him will ye receive. As if he said, his Doctrine will ye readily beleeue, he shall bee kindly entertained at your hands. According as howe true this was by former experience, Gamaliel Acts 5, 36, 37. doth plainly declare, in the example of one Theudas, who rose up, as he saith, boasting himself; to whom resorted a number of men about four hundred. And after him, one Iudas of galilee, in the dayes of the Tribute, who in like manner drew away much people after him. Likewise afterward, as our Lord Iesus Christ foretold, matthew 24, 24. That there should arise false Christes, and false Prophets, who should deceive many: even so, how truly this was verified in the Apostles time, in the example of Simon Magus, it is manifest, acts 8, 9, 10. where it is recorded, that he had so bewitched the people of Samaria, saying; That he himself was some great man, that they gave heed unto him, from the least to the greatest, saying; That he was the great power of God. Hardly at any time, expressed they such liking, either of Christ, or of his Apostles, although the Doctrine of simon, and of the other two, directly tended to their destruction: Whereas the Doctrine of Christ, and of his Apostles, most notably tended to life & salvation. And now, as thus stood the case with the Iewes in the time of Christ, & of his Apostles, even so also from time to time before in the daies of the prophets. How zealous and diligent the Prophet Esay was in teaching and instructing the people of his time, the whole course of his prophecy doth plainly declare. But how few notwithstanding were profited by him to faith & obedience; his complain chap. 53. saying; Who will beleeue our report, and to whom is the arm of the lord revealed?) doth show it most clearly. And very little, or no better success had the rest of the Prophets, according as wee may see further, in the seventh and eleventh Chapters of the Prophet jeremy. I haue( saith the Lord, chap. 7, 25, 26.) even sen● unto you all my seruants the Prophets, rising up early every day, and sending them, yet would they not hear me, nor incline then ear, but hardened their neck, and did worse then their fathers. And chapped. xi. I haue protested to your Fathers, when I brought thē up out of the land of egypt unto this day, rising early and protesting, saying, Obey my voice. nevertheless they would not obey nor incline their ear, but every one walked in the stubbornes of his wicked hart. Whereas on the contrary it appeareth, Es. 30, 10. If they had preached flattering things unto them, & prophesied errors. And Mic. 2, 11. if they had prophesied unto them of wine & strong drink, encouraged them to licentious liberty and works of the flesh; very pleasant unto them should haue been the voices of such teachers, and very ready would they haue been to yield obedience unto their Doctrine. Many other authorities might be produced, but by these we may see, howe much more ready the people haue been from time to time, to give ear unto lying and false Prophets, & to conform themselves accordingly, then to beleeue and embrace the wholesome Doctrines of the word of God, preached by those whom he hath sent to that end, and to yield obedience unto the same. And now, that hereunto they are worthily given over, through the just iudgement of god, for the punishment of their pride, and hardness of heart, besides the plain and manifest testimony of the Apostle Paul. 2 Thes. 2, 10, 11, 12. for the approbation hereof, where he saith of the wicked, that Because they received not the love of the truth, that they might bee saved, therefore God shal sand them strong delusions that they should beleeue lies, that al they might be damned, &c. This is also very clear, 1. kings 22. in the example of Ahab, who refusing the truth of Gods word, in the mouth of his faithful Prophet Micaiah, was given over to credite the lies of false Prophets, to his utter destruction. And the very like example was there again in Zedekiah King of Iuda, for preferring the errors and lies of the false Prophets, before the word of the Lord, in the mouth of the holy Prophet jeremy, which worthily also succeeded to his confusion. And now, as through the just and righteous iudgement of God, it cometh to pass, that they which beleeue not the truth, should beleeue and give credite to errors and false Doctrines, to their just condemnation; even so in like manner, through the very same just & righteous iudgment it cometh to pass, that they who obstinately refuse the holy practise and obedience of the truth, for the glorifying of God, in the fruits of the spirit, & in a godly conversation accordingly, should likewise be given over to the delights of sin and uncleanness, and so as they should wallow from one iniquity unto another, until the full measure therof be heaped up together, for their just condemnation. As this is also manifestly proved. Ro. 1, 18, 21, 22. where the Apostle speaking of the wicked and profane, Which withheld the truth in unrighteousness. Because( saith he) when they knew God, they glorified him not as god, neither were thankful, but became vain in their imaginations, & their foolish hart was full of darkness, when they professed themselves wise, they became fools. And a little after, God gave them up to their harts lusts, &c. reckoning there up many particulars of most lewd & ungodly demenor wherein they defiled themselves, as you may see at large in the per●sing of thē. The which truth of doctrine, ●esides the testimonies & example of the scripture, how truly also it is fulfilled in the papists, who refusing and repelling from them the truth and sincerity of the gospel of Iesus Christ, are given over( through the just iudgement of God) to such an infinite multitude of errors, and damnable opinions, yea and to such an absurd, impudent, and shameless maner of defending and maintaining them, as is both horrible and lamentable to consider. And besides their example, how true this is in many others at this day, who regarding not the sincere Doctrine of Christs gospel preached unto them, are given over not only to beleeue & entertain very gross and absurd opinions, tending to licentious and carnal liberty, and to a very bold and peremptory manner of maintaining them: but also to a sensual delight in all maner of vanity & profaneness: how true this is( I say) and what daily experiences there are of the same, every mans Conscience tha● hath any understanding, cannot but assure and certify him. Let the Minister i● a tender regard of the peoples salvation, apply himself never so carefully & faith fully, to open unto them the whole counsel of God, showing them what the Lord requireth at their hands, what they ought to do to please him withall, and what to avoid least he bee displeased: where there is one that giveth a religious ear thereunto, to glorify god, and to seal his own salvation accordingly, the greater part carelessly pass it over, as if it nothing concerned them. Whereas on the contrary, if we should settle ourselves to preach pleasant things, and delightsome to the flesh, if we would sow pillows under mens elbows, and flatter them in their sins, tell them al is well when it is stark nought, that they may well & lawfully swear idlye and vainly in their common talk, profane the lords day, scoff & mock, rail and revile at their pleasure, and such like, both ourselves & our doctrine should bee highly esteemed and well accounted of. In which manner of affections, howsoever many take great pleasure and delight, yea, and peradventure persuade themselves too, that they do well, and that it is more preciseness and curiosity, then needeth fo● men to bee so strictly tied to the rule o● gods word, and therefore like the deaf● Adder, stop their ears against the voyc● of the charmer, charm he never so wisely, yet is this the just iudgement of Go● vpon thē. And thus in righteousness doth he punish sin with sin, giuing them oue● to such hardhartednesse & profaneness as into the pathway of eternal condemnation, which refuse and will not submit themselves to bee ruled and directed by the word of God, whiles the lord vouchsafeth the same unto thē. The consideration whereof, as it is sufficient to make a● such manner of persons to tremble and quake, if they be not utterly hardened, and past recovery, even so on the contrary to provoke all such as haue any spark o● grace, zealously to lay hold on the present opportunity which God offereth in the ministry and preaching of the gospel, to redeem the time, & to glorify his majesty, & seal the assurance of their own salvation for the time to come, in sound knowledge & faith, and in an holy & religious obedience accordingly. Thus much generally. Now more particularly we are further taught from hence, that it is not a simplo, and bare hearing of the word of God, with the outward ears, that maketh a mans estate, happy & blessed before God, unless withall, through the supernatural & sanctifying grace of Gods spirit, it take sound rooting in the heart, for the establishing of true faith, and for the glorifying of God in the fruits & effects of an holy conversation accordingly. This you may see to bee here also manifestly taught. These wicked ones( of whom the Apostle here speaketh) with their outward ears, did, and could hear well enough, but not hearing to sound knowledge, faith, repentance, & salvation, they are rightly said not to hear at all. And this doth our Lord Iesus Christ expressly confirm, joh. 5, 25. when he saith in plain terms, that the hearers of his voice shal live. Not speaking of every one that heareth his word with the outward ears, but of such, who together with their outward hearing, do inwardly embrace and entertain it in their hearts. For many are outward hearers of Gods word, and haue the sounding voice thereof in their ears, and yet live not in that sense Christ there speaketh, but remain nevertheless most wonderful profane in their behaviour, secure and senseless in their sins. It is not an outward hearing of the word of God then simply, and by itself, that is the power of God to salvation, that is effectual to our regeneration and sanctification, to the establishing of faith, and sealing of our salvation; but the inward receiving and embracing, it is that must bring peace to our souls in this behalf. According as this is yet further confirmed, John 8, 47. by the distinction which our lord Iesus Christ there maketh betwixt the elect and the reprobate in this behalf, saying; he that is of Gods word, heareth Gods words; ye therefore hear them not, because ye are not of God. Not speaking simply there, of hearing, or not hearing with the outward ears, for so the Iewes oftentimes heard the word of God, as well from Christs own mouth, as otherwise, and so do many wicked and ungodly reprobates oftentimes hear the word of God at this day: but he speaketh of a religious hearing( as I noted before) whereby cometh sound knowledge, faith, with the other sanctifying graces of Gods spirit( and which maner of hearing is proper onely to Gods children) & not of an irreligious hearing, which is proper to the wicked, and which tendeth neither to sound knowledge, nor true Faith, but to the further hardening of the hart, to the making of them without excuse, & so consequently to the sure sealing of their just condemnation. So great difference is there betwixt the elect and the reprobate in the hearing of Gods word. And for this reason, as our lord Iesus Christ most notably, Mat. 13, 20, 21 22. resembleth the hearts and mindes of such unprofitable hearers, unto the highway whereof I haue spoken heretofore; so also unto stony and thorny ground: For as stony ground, mingled with some earth, is commonly hot, and causeth the seed, that falleth therein, hastily to sprout forth, when as yet by reason of the stones the corn cannot possibly be deeply rooted, & therefore in the heat of summer both blade and root, do quickly whither & fade away, even so, some there are at this day, who oftentimes vpon sudden motions, will be marvelous hot and vehement in the question of reformation, & take on for a time as though none were half so zealous of Gods glory as themselves, boasting how bold and resolute they would be, and how plain and direct in the discovery & reproof of that which they judge to be amiss, yea & that without fearing the face or authority of any man; if they should be called into question, and put to the trial, yea & how greatly they would rejoice in such troubles, & esteem them as their glory, and as an honor and crown unto them: whereas it is ordinarily found by experience, that such hot passions are oft-times as quickly cooled, and in the time of any trial, none commonly found verier Cowards, then such proud and arrogant presumers vpon their own strength, even in matters of more value, worth, and necessity. For God( as Saint Peter speaketh) resisteth the proud, and giveth grace to the humble. Many there are also, who when they hear the Doctrine of Gods free grace and mercy in Christ Iesus, freely pardoning & forgiving sin, and when they hear superstition in fasting, in prayer, and such like things to be reproved, & men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all because they think under pretence of Christian liberty, to shake off the yoke of discipline and obedience to christian exercises, and to use the cloak of Gods mercy to cover a loose and licentious life; studying nothing in the mean time, but how to use the countenance of the gospel, to get riches, honor, worldly friendship and delights. But no sooner any storm of adversity, or heat of persecution beginneth to arise, whereof they must bee partakers if they will be constant in the truth. When they hear their wicked & ungodly doings to be by Preachers sharply reproved, & begin to understand, that neither christian liberty can be any warrant of licentiousness, nor Gods mercy any cloak to continue in sin, then presently they become so far out of love with the sincerity of the gospel, & religion of Iesus Christ, as that they utterly forsake & give it over; yea, and of these, many afterward become deadly enemies there-unto, and unto all such as preach & profess the same. Such hearers of the word of God were many of the Iewes; for dreaming that Christ should come like an earthly Prince, that should conquer nations, and make them Lords of the world, they at the beginning flocked unto him in great number, and shewed such liking of him, and of his Doctrine, that the Pharisees and High-Priests were afraid to deal with him, as otherwise they would haue done. But afterward, when they saw their expectations disappointed, and beheld how he was taken, and in his enemies hands, then could they cry, crucify him, as well as the rest, and were well content that Barrabas should be let go, and Christ put to an unjust and cruel death. The third kind of evil ground, whereunto our lord Iesus Christ resembleth the hearts and minds of such unprofitable hearers, is the thorny and bushy ground: whereby he understandeth such, whose affections are overcome with the greedy desires of riches and worldly pleasures. And surely, very aptly are riches and worldly pleasures resembled to thorns. For as thorns haue faire green leaves, and beautiful blossoms that may 'allure a man to reach at them; so if he hastily take hold of them, he may be sure to be pricked by them. So there seemeth a certain beauty & sweetness to be in riches, thereby to purchase worldly pomp and pleasures, but if a man with greediness set his heart upon them, they will so wound him in every part, that without repentance, they kill him for ever. For they wound not onely in getting, but also in keeping, and in departing, yea and so, as surely there is nothing that doth so possess the heart of man, nor so mightily pull it from God & the care of our salvation, as these things do. Not without great cause therefore, doth our Lord Iesus Christ, Math. 6, 19, 25, 26. thus exhort, saying; Lay not up treasures for yourselves vpon the earth, where the Moth and Canker corrupt, and where Theeues dig through and steal, but lay up treasures for yourselves in heaven. And again, Bee not careful for your life, what ye shal eat, or what ye shal drink, &c. but seek ye first the kingdom of God, and his righteousness, and al these things shal be ministered unto you. hereunto appertaineth that also of the Apostle. 1 Tim. 6, 9. They that will be rich, fall into temptations and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction; for the desire of money is the root of al evil, which while some lusted after, they erred from the Faith, and pierced themselves through with many sorrows. Let us herewithal also consider how Salomon( who above all other had good trial of these earthly things) how he( I say) describeth the vanity of them. Eccles. 2, 4, 5. where he saith, that he had builded houses, planted vineyards, gotten seruants and maids, had children born in his house, that he had great possessions of beeves and sheep, above al that were before him in jerusalem, that he had gathered unto him silver and gold, and the chief treasure of Kings and provinces, &c. And a little after the rehearsal of these and such like things, it followeth. Then I looked vpon al my works that mine hands had wrought, and on the travail that I had laboured to do: and behold, al is vanity and vexation of the spirit, and there is no profit under the sun. This is Salomon his iudgement, that all things under the sun are vain and unprofitable. Al flesh is grass( saith the prophet Esay, also chapped. 40, 6, 7, 8.) and al the grace thereof is as the Flower of the field, the grass withereth, and the flower fadeth, &c. but the word of our God shal stand for ever. whereby we are taught that as mans life itself, is vain and transitory; so are all those things, wherein it glorieth and taketh delight; Honour, Dignity, Riches, Friendship, Health, Strength, Beauty, and such like, all which may bee had and lost in an hour. And therefore, a great vanity of vanities it is, for these so vain, frail, and uncertain things, to neglect the aduancement of Gods glory in our mortal bodies, and the inestimable treasures of his heavenly kingdom. For this cause, most notably thus exhorteth S. james in his first chap. saying, receive with meekness the word that is graffed in you, which is able to save your souls. Plainly teaching in that phrase of speech, that to the end men may effectually profit by the hearing of Gods word, and that it may be unto them a word of salvation, they must be religiously careful to hear and receive it with meekness. They must come and resort to the preaching thereof, with minds meekly affencted, exhortable and tractable to all duties. The Lord God, who is most high and holy, most graciously promising to be present with all such as are meek and humble minded, and to give them grace to revive their spirits, and to give them life to guide & direct them, and to teach them his way, as Psal. 25, 9. Them that bee meek will he guide in iudgement, and teach the humble his way. And Esay 57, 15, I dwell( saith the Lord) in the high and holy place: with him also that is of an humble and contrite spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. And Chap. 66, 2, 5. to him will I look, even to him that is poor, and of a contrite spirit, & trembleth at my words. And a little after, hear ye the word of the Lord, al ye that tremble at his word; which plainly importeth, that whosoever do not tremble at gods word whosoever in meekness of spirit and humbleness of heart, submit not themselves thereunto, for their instruction, reformation, and continual direction in the whole course of their life, al such are vnmeet to hear the word of God; neither do the Doctrines and sweet promises of Gods grace and mercy in christ Iesus contained therein, appertain unto them. For this cause, most notable lovingly unto this meekness of spirit, according to the rare examples of the same in himself, exhorteth our lord Iesus Christ Math. 11, 29. saying, learn of me, that I am meek and lowly in heart; and ye shal find rest unto your souls. For why, the seed of Gods word, in the hearts of those that are meek, and receive it with meekness and humbleness of spirit, is fruitful, as in good ground, according to the Parable, Luke. 8, 15. whereas on the contrary, unto such as haue proud & untractable hearts, it is altogether unfruitful, as in evil ground. For God( as you heard before) resisteth the proud, and giveth grace to the humble. And in the second Chapter of the Prophet Habbakuk. Behold, he that lifteth up himself, his mind is not upright in him, but the just shall live by his faith, yea, indeed the proud man is as he that transgresseth by wine, therefore shall he not endure. Now for the uses. First, seeing it is evident by this doctrine, that there is a very great difference betwixt the elect, and the Reprobate, in the hearing of Gods word, that therefore in the fear of God, we measure & examine ourselves hereby, what our estate and condition is before the lord. It is not enough to hear the word of God, no nor yet to hear it so diligently, and with such attention, as that we can remember it, and make use and application of it unto ourselves: For so did the Pharisees, as wee see John 9. and thus much do, and may many other wicked and ungodly persons at this day. But here lieth the point. If when we hear the word of God purely preached, we so regard and remember it, and make such use thereof, as that wee can aclowledge in our harts the truth, the holinesse and authority of it, and bee moved by Gods spirit to say in our harts with the Prophet and Apostle, as Rom. x. xv. How beautiful are the feet of them that bring glad tidings of peace, and bring glad tidings of good things? If hearing what God requireth at our hands, what wee ought to do, to please him withall, and what to eschew, least he bee displeased, we desire in our hearts to glorify him accordingly, praying for grace and heavenly assistance: if hearing the sweet promises of Gods free grace and mercy in christ Iesus, wee be thereby alured to the love of God, and to the magnifying of his mercy, with an humble acknowledgement of our own unworthiness: If at the denouncing of Gods judgements against sin, we tremble in our hearts, and be touched with remorse, in regard of our manifold transgressions, grow in detestation of them, and vnfainedly desire grace to eschew sin, and to prevail against it( for the time to come) in al the lusts and temptations thereof. If( I say) we perceive ourselves thus prepared and sanctified for the hearing and applying of the word of God, when it is preached unto us, and so as thereupon we zealously settle and resolve ourselves to grow in knowledge, faith, and al other graces, according to the several Doctrines and exhortations which are delivered unto us, and the diuers occasions that are offered: herein shall we haue a most notable and comfortable testimony, that wee are the children of God, & do belong unto eternal life, there being in this life no greater argument of Gods especial love towards any, then if when the word is preached, he open their eyes for a right conceiving and understanding of that which is taught, and therewithal also sanctify and prepare their hearts for such an inward entertaining and applying of it, as I spake of before. But now on the contrary, if wee feel not these effects, how is it possible for us to haue this assurance? After this maner, if we examine ourselves and others, according to the state and condition of the time, wherein we now live, we shal see sufficient cause of mourning and lamentation. many come to the hearing of Gods word, and some surely so regard it when it is preached, that they can apply it to themselves and others. When they hear vain swearing, cursing, scoffing, whoredom, lying, filthy speaking, malice, envy, contention and such like things, discovered, reproved, and condemned; they are not so blockish and senseless, but the Consciences of such as are guilty, are constrained to accuse them, that this and that is surely meant and spoken of them, and of such as they are. hereby( I say) are such put in mind that they use to swear vainly, to curse, to scoff, to lie, and they cannot but be moved hereupon, to think that the preacher surely aimeth at them, because they are malicious, envious, given to contention, quarreling & debate, &c. Now this so far, were not amis, that men should thus observe and apply the Doctrine preached, but when instead of leaving or forsaking either their swearing, or their lying, scoffing, their malice, or strife, when they hear it reproved, they more and more flatter and harden themselves therein, and become puffed up with proud conceits, as men that think scorn to bee taught and admonished, and therewithal( like the pharisees) become enraged against the Ministers whom God hath set over them, as if all were spoken & done of malice, how naturally and necessary soever it arise from the Text: this is such a marking & applying of Gods word, as is even accursed of God, and carrieth in the forehead of it, the very seal and mark of a reprobat mind. And yet whether the case doth thus stand with many at this day, who come to the hearing of Gods word, and mark and apply it rather to the hardening of themselves in their perverse and proud conceits, and in their corrupt and unwarranted ways, then in any measure for the humbling of souls, and building up of themselves towards Gods kingdom, I refer to every mans Conscience, to examine and conclude. Secondly, this Text and the Doctrine delivered thereupon, serveth most notably for the answering of two objections, the one concerning the Ministers of the gospel, and the other concerning some of such as are hearers. It is a common objection in the mouths of some, to the reproach( as they would haue it) of some of Christs seruants, who preach to them the word of God, that they are unprofitable in their places, that God doth not bless their labours, and that their undiscreet & unwarranted proceedings in the duties of their calling, & in the course of their life, is a great stumbling block in the ways of the hearers, and a main reason wherefore the people for the most part be so careless in matters of religion, so little profit by that which is taught, and take so little regard of walking in obedience accordingly. And through this conceit do they take liberty to themselves, for an odious and vnchristian contempt and despising of Gods Ministers. And so, as forgetting themselves, and never looking vpon their own ways, they cast the fault of all the evil that is among them, vpon such as continually labour to do unto them the greatest good. I will not compare the persons, for that cannot be( as I freely confess) without intolerable pride and blasphemy, but respecting the causes( which are one and the same) with as good right, might they so condemn the holy prophets and Apostles as the causes and authors of the peoples ignorance, coldness, and carelessness in religion, and of al other evil in the daies that they lived. The Prophet Esay preached to the people of his time, above sixty years, and the Prophet jeremy above 40. and all the other Prophets proportionably, and now I trust, they will not say, that the want of either discretion, or good government in the doctrine or life of these holy men, was the cause of the evil which was then among the people, yet with how small fruit they preached, and how little good they did with al their labour and endeavour, besides the whole course of their writings, and their lamentable complaints whereof I haue spoken before, the event of Gods judgements in punishing the Iewes, doth further prove. For, for that onely cause I mean, in contemning Gods word, and for disobeying and persecuting the Prophets, did the Lord bring vpon them the king of Babylon, who in the ninth year of Zedekiah king of judah, came and besieged jerusalem, and in the eleventh year took and ransacked it. God thus plaguing the contempt of his word, when after so long preaching no fruit would follow: & yet was not the Prophet jeremy in fault, nor other the true prophets of God: for the invasion of these strangers, for the overthrow of this noble City, or for the grievous captivity of this miserable people; but the looseness of their own lives, & their great contempt and ingratitude in those respects I spake before, most worthily brought this fearful plague and iudgement upon them. The like might be said of Christ, and of his Apostles & Disciples, they most diligently preached among the Iewes, but with small fruit, if wee consider either the purity of the Doctrine, the excellency of the teachers, or the wonderful works and miracles, that were by gods power wrought for the confirmation of that which was taught. Now, although there be no comparison betwixt the persons, as I said before, yet the doctrine which we preach is one and the same that Christ & his apostles haue taught before us, and left unto vs. And this further, I do not doubt, may be boldly and truly spoken, that howsoever our aduersaries, by reason of our infirmities, haue more matter, and greater likelihood; yet surely, as the ancient accusations of the wicked against Christ and his Apostles, were nothing but a colour and pretence of reprobate mindes, to feed themselves in the wicked contempt of Gods word, and in a loose and unbridled kind of life; so is there no other account to bee made of the greatest part of such slanders and reproaches as are uttered against the Ministers of the Gospel at this day. It is not my purpose( as God is my record) to patronise any thing that in any of that calling may be found evil or amiss; nay, it shalbe far from me( through Gods grace) to justify myself in any thing at all, that vpon due trial & examination may be found worthy of reproof. For better were it( I confess) that millstones were hanged about our necks, and that we were cast in the midst of the Sea, rather then our life or evil doing should be such an offence, as to hinder any one in the way of salvation. But my purpose is, to take from the men of this world, such pretences and excuses as they make, to nuzzle themselves in a licentious life. And to let it appear, that that which they allege and object against the Ministers of Christ, is not the main cause wherefore the sincerity of the gospel is so little regarded, our lord Iesus christ in that parable. Ma. 13. teacheth men to judge otherwise, to look into themselves, & to search their own bosoms for the cause and reason wherefore the word of God hath no more place in them. Although the seed-sower bee never so honest a man, and most skilful and cunning in his trade, though he make never so good choice of his seed, and be never so careful to purge and clear it from al damage; yet if the ground bee barren and nought, his labour is lost, and no good effect can follow thereupon. And on the contrary, though the sour bee never so unskilful in sowing, and haue no desire at all that the seed which he soweth should grow and prosper; yet if the seed bee good, and the ground too, it will grow and bring forth fruit. Now, as the word of God is the seed, so is the ground the hearts and minds of such as hear it preached. A good heart, wheresoever, or of whomsoever it hear Gods word, nay though it be but red of a child, yet will it enter into him, and do him good. But a godless heart, a profane and Wicked man, though he hear never so good a man preach, nay though Christ himself, or an angel from heaven, should speak unto him, and say, this is the doctrine of salvation, give good ear unto it, beleeue and embrace it; or this is the good and right way, walk directly therein; yet would he be never the better, but continue as profane( if not become worse) then ever before. And this may suffice for the answer to the first objection. For the second; it seemeth strange to many that are well minded, that the doctrine of the gospel, being( as it is) so purely and plentifully preached, and so wisely, so plainly and particularly applied to mens consciences, should yet be no more effectual to the reformation of mens hearts, and to the amendment of their lives, that men should bee so little alured with the sweet promises of Gods grace and mercy in Christ Iesus, or so little terrified with the denouncing of Gods judgements. It makes them wonder, that any man that is either a vain swearer, or a scoffer, or a liar, or a filthy speaker, and that is guilty in himself, either of malice, or envy, of contention of strife, or any other sin whatsoever, should hear these or any of these things so spoken against, and condemned by the authority of God himself in his word, and yet continue in them, or in any of them without repentance. O Lord( say they) what a pitiful thing is this, that any should thus wilfully shut their eyes, that they may not see, stop their ears, that they may not hear, and thus harden their hearts, that they might not understand? To see a papist( that refuseth to come to our assemblies where the word of God is preached) to bee thus minded and thus hardened in the lusts and affections of his own heart, it is not strange. But for any man that carrieth the name and countenance of a Protestant and professor of the gospel, and that enjoyeth an ordinary ministery for his instruction and direction, to bee thus evil affencted, it seemeth undoubtedly very strange, and is a great astonishment unto many; yea, and makes many good men, not onely to sigh & lament, but even with david, Psalm. cxix. To gush out riuers of water, for very sorrow ●●d grief, that men should bee so care●esse of their own good, and run so desperately to their own destruction. But surely, if with david we go into the sanctuary of God, and look well vpon this chapter, and especially vpon this text, & consider withall, how God hath mercy ●n whom he will( as the apostle speaketh again, cha. 9) and whom he will he hardeneth, that he covereth some with a spirit of slumber, giveth them eyes that they should ●ot see, and ears that they should not hear, we may see sufficient matter to clear al doubts, to cease al maruailing, al sorrow and mourning, and to say every one to his own soul: why art thou cast down my soul? why art thou grieved or discouraged? The judgements of God are high & above our reach. If God hath given men over to such a reprobate sense, thus blinded their eyes, stopped their ears, and hardened their hearts, who can help it? It lieth not in our power, either to open their eyes and ears, or to mollify ●heir hearts. Wee must pray unto God for their conversion, if it may stand with his blessed will, and use all good meane●( to that end) according to our places & callings, and so leave them unto god, saying as the Apostle speaketh in the latter part of this chapter. O the deepness of the riches both of the wisdom and knowledge of God: How unsearchable are his judgements, and his ways past finding out? Last of al, we may see further from hence, what a fearful thing it is for men to harden their hearts against the doctrine of the gospel, and to be either so stubborn or malicious against the Minister that preacheth unto them, as not to regard the instruction and the exhortations which he doth teach and deliver. They hereby wilfully shutting against themselves the gate of Gods kingdom; & whereas the word of God is in itself, and unto the elect of God, a sweet savour of life, and the mighty power of God to salvation, they make it by this means, unto them, the savour of death & condemnation, to their fearful confusion for evermore. This is manifest also in the example of the Iewes, they being a stubborn people, and most maliciously bent against Christ, because he would not flatter them in their sins, but plainly and particularly applied his Doctrine unto their consciences. No other effects can we see( in the greatest part of them) by all his preaching and continual exhortations, but the effects of men given over to a reprobate sense. sometimes astonishment, sometimes palpable ignorance, sometimes mocking, wresting, perverting, slandering, persecuting, no sound knowledge, no true faith, no true repentance, no true zeal of gods glory, no fruit or effect of true love, nor any other thing at all, that might either bring them true peace of conscience, or tend to the sealing of their salvation. So that this may bee a lesson, nay a fearful example for us, & for all posterities and generations to come, that we may learn to take heed how we harden our harts, or be malicious against those whom God hath sent to break unto us the bread of life, least God forsake us, yea even whilst he speaketh unto us by his seruants, in the ordinary Ministry and preaching of the gospel. But that we humble ourselves before the Lord, and crave the gracious aid and assistance of his holy spirit. It being most sure & certain, that unless the Lord join the efficacy of his spirit with the outward sound and ministry of his word, we shall be as malicious, as ignorant, as peevish and perverse, as far from having any sound comfort by that which we hear, as were the Iewes, whose fearful example is thus set before vs. And therefore, how highly it standeth us vpon, to pray and beseech the Lord, so to prepare and sanctify our ears and hearts, that we be not idle, unfruitful, and unprofitable hearers of Gods word, when it is preached unto us, but that we may evermore hear it, with that manner of hearing, which is proper and peculiar to Gods Children, with fear and trembling, as the word proceeding out of Gods own mouth, and with ioy and cheerfulness, as the word of life, yea, even as the power of God, to the everlasting peace and salvation of our souls: I need not urge it further, it being so clear and manifest, that every one may clearly see and conclude with himself. It followeth in the latter part of this verse. The twelve Sermon. unto this day. THese words the Apostle addeth of himself, and they are not spoken by the Prophet Esay, but to bee joined in sense with the latter end of the former verse, as if it should be red after this maner, The election hath obtained it, & the rest haue been hardened unto this day. And so all that goeth before in this eight verse, to be considered as a parenthesis, as spoken by the way, and consisting of itself. For the Doctrine then arising hence. Wee learn, that this difference is always to bee found betwixt the elect and the Reprobate. The elect, howsoever they may be blind and ignorant, obstinate and untoward, and carelessly run headlong even according unto the lusts and affections of their own hearts, with the profane multitude of the world, to the ways & delights of sin and ungodliness, yet is it but for a time. The lord of his infinite goodness and mercy( before it be too late) most graciously calling and converting them from darkness to light; from sin unto righteousness, from the power of satan unto his majesty, that so they may obtain forgiveness of their sins, and inheritance among them that are sanctified by faith in Christ Iesus. Whereas the Wicked and ungodly, as( through the corruption of their own nature, and instigation of satan) their hearts and affections are set with delight on those things that are evil & nought; even so, do they continue and go forward from evil to worse, without remorse of Conscience, until they haue heaped up the full measure thereof, for their just condemnation. According to that of the Apostle, 2 Tim. 3, 13. evil men and deceivers shal wax worse and worse, deceiving and being deceived. Thus stood the case with the jews for the most part. As in the dayes of the Prophets, Elias & Esay, they were given over to idolatry & other abominations, to infidelity and hardness of heart, contemned Gods word, despised and persecuted the Prophets, even so( as the Apostle here giveth to understand) did they so continue unto that very time wherein he lived. The rest haue been hardened saith he, unto this day. To this also most plainly, 2. Cor. 13, 14 15. Their mindes( saith he) are hardened, for until this day, remaineth the same covering untaken away. And a little after, even unto this day, when Moses is red, the veil is laid over their hearts. And after this manner,( through the just iudgement of God vpon them) do the greatest part of them remain in the like Ignorance, blindness, infidelity, obstinacy, & hardheartednes, even unto these very daies of ours wherein we ourselves do now live. The Children of God, whensoever either their own consciences do reprove them for sin, or others do exhort and admonish them, howsoever for a time they may pass it over, and regard it not; yet at length they will bethink themselves, be touched with remorse, and glorify God in the fruits of repentance and newness of life. david sinned grievously in adultery & murder, but being an elect child of God, he was no sooner brought to a serious sense and consideration of his sin by the Prophet Nathan, as 2 Sam. 12, 13. but with a penitent heart he confessed the same. Peter also, greatly offended in denying his lord and master, but he was no sooner put in mind of his sin, by the crowing of the cock, but( as we may see, Math. 26, 75.) he wept most bitterly to consider his fall. paul, before his conversion, was a grievous persecutor of the Church of Christ, making havoc of all such as professed his Name, as much as lay in him, but being an elect and chosen vessel of God, he was no sooner admonished and exhorted to Repentance, but he presently settled himself to obey the Lords will, as Acts 9, 6. Lord( saith he) what wilt thou that I do? As if he said, I am now ready to perform whatsoever it shall please thee to enioyn or command. But now, how contrary hereunto, is the affection and inclination of wicked & ungodly reprobates, we haue examples in Kain, Pharaoh, Esau, Ahab, Iudas, and in the Scribes and Pharisees, who although they were guilty in their Consciences of great and grievous transgressions, and often admonished and exhorted to repentance, yet they still continued in their lewdness, & what outward show of remorse soever, they at any time made, it was altogether in hypocrisy and dissimulation. What our general estate and condition is by Nature, how we are thereby dead in trespasses and sins, having no more power nor ability in ourselves to recover the spiritual life lost, then there is power in a dead carcase, to restore itself to a natural life: the holy Scripture doth plentifully declare, John 5, 21. Colos. 2, 13. Ephes. 2, 1. and in many other places, as wee haue had often occasion to consider at large. But now, howsoever thus by Nature stands the case with all men, yet such among the rest, as do belong unto eternal life, the Lord doth not always leave in this wretched condition, but in due & convenient time delivereth them from the power of darkness, and bringeth them into the liberty of his adopted children, and sanctifieth them for the aduancement of Gods glory, and for the sealing of their own salvation, in the fruits of the spirit, in all goodness, righteousness, and truth, according to their several places and callings, and the diuers occasions that are offered. Dost thou then see any man carelessly and securely continuing in his old and former sins, that either from his cradle or otherwise heretofore, hath been a vain swearer, or a blasphemer, a whoremaster, a drunkard, a wrangler, a scoffer, given to contention, quarreling, or debate, a liar, a filthy speaker, an oppressor, or a backbiter, and notwithstanding all wholesome instructions and exhortations that tend to the contrary, continues so stil; is stil a known and a notorious transgessor in these or in any of thē; as some such there are, who by any good means that can be used, will not be reclaimed, but always continue in their unregenerate estate, having so accustomend themselves to these and such like things, and grown to such an habit in them, that there is now no more hope of their changing to the better, then of the black Moore his changing his skin, and the Leopard his spots, as speaketh the Prophet jeremy, ch. 13. well know such a one, whosoever he be, and mark him out from among all others, to bee in a most desperate and miserable condition. And howsoever the Lord God in mercy may hereafter call & bring such to repentance( which is evermore to be desired & prayed for, if it may stand with his blessed will) yet know their estate in the mean time,( I say again) to be most fearful. And let al others learn by the example of such( as they tender the glory of God, and their own salvation) to beware and take heed of continuing in sin. It being the property of Gods children when they are called and converted, to be so altered and transformed from their former corrupt & unwarranted conversation, that howsoever they cannot glorify God in such perfection as they would; yet the desires of their hearts, and the endeavours of their lives, are wholly addicted thereunto, and set thereupon. Whereas before, they were full of unrighteousness, fornication, wickedness, &c.( as the Apostle speaketh of the unregenerate Gentiles, Rom. 1.) being called and converted, they become full of goodness, filled with al knowledge, & are able to admonish one another, as he speaketh of the converted Gentiles, Rom. 15. Whereas before, all the Religion which they had, was onely in words and outward shows, vpon their conversion, it presently beginneth to be in al goodness, righteousness, and truth, they having a care & a conscience to amend their lives & to practise in the whole course of their conversation, whatsoever they know & profess, according to the will & word of God. If before they were vain swearers, now they haue regard to use the Name of god with high reverence whensoever they speak or think of it. If before they haue been vnchast & dissolute, now they haue a care to keep their bodies & souls chast and pure, as become the temples of the holy ghost: If before they were given to quarreling, contention, & strife, now they are peace-makers, seek it, & follow after it: If before they haue been scoffers, railers, filthy talkers, or slanderers, now their care will be to speak the words of truth & soberness, that no corrupt communication proceed out of their mouths but that which is good to edification, & may minister grace to those that hear them: yea, and thus stands the case with them, as touching all other particulars that may be remembered. According as of this difference betwixt the estate & condition of gods children, considered both before & after their calling & conversion speaketh the Apostle, Eph. 2. Wherefore remember that ye being in time past, Gentiles in the flesh, & called uncircumcision of thē which are called circumcision in the flesh made with hands, that ye were( I say) at that time without Christ, and were aliens from the Commonwealth of Israel, & were strangers from the covenants of promise, and had no hope, and were without God in the world. But now in Christ Iesus, ye which once were far off, are made near by the blood of Christ. For he is our peace, &c. hereof the Apostle Peter also 1 Pet. 2, 10. Which in time past, saith he, were not a people, yet are now the people of God, which in time past were not under mercy, but now haue obtained mercy. And 1. Cor. 6, 9, 10, 11. after the Apostle hath reckoned up a great number of wicked and ungodly livers, Fornicaters, idolaters, adulterers, wantons, drunkards, railers, & such like, plainly denouncing, that no such shal inherit the kingdom of God: he presently addeth, saying, And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, & by the spirit of our God. Much might bee spoken, and many other places alleged, but by this already delivered, wee may plainly see, what a great change and alteration the Lord doth work and bring to pass in all those that do belong unto him. In all those( I say) that do belong unto him; for the Wicked, howsoever they may sometimes haue some prick of conscience, and sudden motions unto that which is good, and so as they may seem to be sorry for their sins, and very resolute to walk in newness of life; yet as such motions are never wrought in them by Gods sanctifying spirit, so haue they never any certainty of continuance, but as a flamme or flash of fire in straw or stubble, as they suddenly arise vpon carnal respects, so as sodanly do they vanish & pass away again. Their stony hearts cannot be made flesh; all is quickly forgotten, and they are still the same men they were before. So then we see here( to conclude withall) that one course is to be taken with the godly, and another with the wicked, aswell in the Ministry & preaching of the gospel, as otherwise. Such as continue in their lewdness, and will not bee reformed( but harden their harts, and make stiff their necks against such wholesome aduise and counsel as tendeth thereunto.) Such are to be reproved and upbraided, as well with their former, as with their daily transgressions. A man may boldly say to such a one, thou hast always been of a lewd and ungodly disposition, as either in this or in that respect, and so thou art stil; we shal do such no wrong at all, though wee lay to their charge, and urge to their Consciences, one and the same sin and offence, and that again and again, yea, so long as they continue therein without Repentance. But when a man that hath been of a lewd disposition, is now become an honest man. If he were in time past, either a vain swearer, or a whore-monger, or a drunkard, a malicious, envious, or a contentious person, or any other way evil inclined, and hath now left his old and former sin, and endeavoureth to walk in a better way. It standeth with no warrant from Gods word, to object any former matter at all, to the disgrace of such a one. But God is to be glorified for his conversion, and the party encouraged by all good means to a zealous proceeding in the obedience of the truth. So that fitly are all such here met withall, and justly reproved, who( to the disgrace of the glorious gospel of Iesus Christ which they profess) are very ready to upbraid those that fear god with the sins and transgressions of their unregenerate estate with such faults & transgressions as they haue committed before the time of their calling. As many such there are, who if they hear any thing uttered to the praise and commendation of any man( for godliness & religion) whom they do not affect. If they know or can call to mind, or do but hear of any unwarranted behaviour, committed by thē in the former part of their life, great or small; how long ago soever it were done, & how penitent soever for it, they haue been since, yet will they be sure, either to cast it in their teeth( if they presently confer with them,) or to blaze it abroad to the greatest reproach and disgrace of them, they possibly may. Thus did not the Apostle paul deal with the romans. After their calling and conversion, he upbraided them not with their former Idolatry and profaneness, howe great and horrible soever it were, But God be thanked( saith he) Rom. 6, 17 That ye haue been the seruants of sin, but ye haue obeied from the heart, &c. And thus( I say) ought we to do, reproaching onely such with their former transgressions, who wilfully and shamelessly continue in them, but never objecting to the disgrace of any reformed Christian, what he hath been in times past, but giuing thankes unto God for that he is now. And the which, to the end we may do in uprightness of hart, and without respect of persons, as occasion may be offered: Let us humble ourselves before God in prayer, and crave the gracious assistance and direction of his blessed spirit. ❧ Two Sermons vpon these words, in the latter part of the twentieth verse. Be not high minded, but fear. loving and Christian Reader, when the precedent Sermons were ready for the press, there was no intent or purpose that any other should be published. But before their full impression( and namely in this month of March 1612.) it came to pass( through an ordinary and orderly succession) that these two ensuing, were likewise Preached. The which two, finding no better entertainment then the former, but the first of them being as much cauilled at, perverted, and derided: some of the hearers applying it to themselves, and that as particularly as if they had been expressly name and pointed out. And thereupon kicking and spurning at it, as if all were spoken of malice, and as if the Pulpit were made a place by the Minister( by the disgracing of them) to reuenge himself. It hath therefore been thought requisite, by some well affencted, that they should be added unto the other, and that altogether should bee tried and examined by such as fear God, & haue godly wisdom & understanding to discern. unto whose censure, the Preacher doth most cheerfully and willingly, yeilde and submit himself. ¶ Be not high minded, but fear. THese words, do contain a part of the Apostles answer unto an objection which he preventeth in the former verse. The objection is to this effect, and as if some one of the Gentiles( grounding the same vpon the doctrine which he had taught before) should thus allege; The Branches are broken off; that is to say, the Iewes are rejected, that we Gentiles might bee received into their place; and that there is therefore sufficient matter for us, of glorying and triumphing over them. Now to this objection, the Apostle answereth in this twentieth verse, granting the first part; as namely, that the branches are broken off; that is, that the Iewes indeed are rejected, and that the Gentiles are entertained into their stead, but the consequent he denieth, by expounding the cause of their rejection; namely, Infidelity, whereunto by Nature the Gentiles are as apt, and as readily inclined as the Iewes. Well( saith he) through unbelief ●hey are broken off, & thou standest by faith; and not high minded, but fear. As if he ●aid, it is true that thou obiectest, that the Iewes are cast off, and you received, but ●his withall thou oughtest to know, to consider, and weigh with thyself, that ●eeing unbelief is the cause of their reie●tion, and that thou thyself by Nature ●t as subject thereunto as they, there is ●herefore no cause wherefore thou shoul●est insult or triumph, or behave thyself ●oudly and arrogantly towards them, ●ut that thou shouldst rather fear; that ●s to say, modestly and reverently worship, and serve God, and apply thyself ●ith so much the more greater diligence ●nd endeavour, for the preserving and safe ●ttaining of that Faith, by which at the ●●st thou wast engrafted, and whereby( as goody) thou dost stand and abide. Thus ha●ing the sense of the objection, and of ●he Apostles answer thereunto; now ●efore I enter into the particular points ●f Doctrine necessary and naturally a●●sing out of these words, this question ●ath need to be cleared and resolved. If 〈◇〉 bee true( may some say) which was taught the last time, out of that which immediately goeth before, that such as stan● by Faith in the State of grace, haue suc● a firm and vnmooueable abiding, a● that they may assure themselves of the●● salvation, and that nothing shall separat● them from the love and favour of God how, and in what sense then doth the Apostle here exhort them to fear? If the● must fear, how can they assure themselves of their steadfast standing? For answer whereunto we must first know: firs● that the Apostle in this place directeth no● his speech unto every particular person but to the Gentiles in general, amon● whom at that time( as well as now) there( n● doubt) were many arrogant and j professors, many double and dissembling Hypocrites, for whom this admonition was very necessary. Secondly, th● word [ fear] in this Text, is not to be taken for any troubling or tormenting fea● but for a reverend awe of Gods iudg●ments, and for an holy care and endeuo●● to prevent and turn away the wrath a● displeasure of God: the which holy c●● and endeavour, may very well stand and agree with the certainty and assurance o● Faith and salvation. So then, the Doctrine arising hence in the first place, is this; that true Faith, and pride,( I mean pride, not as it is an infirmity in Gods Children, but as it is a reigning sin in the wicked) cannot possibly stand and agree together. That such as haue proud and haughty hearts, cannot possibly stand in the State of Grace, can neither truly beleeue, nor religiously submit themselves unto the word and gospel of Iesus Christ. This is the Doctrine, the which as it is directly offered in this Text, so doth our Lord Iesus Christ himself expressly confirm it. John 5.44. Where directing his speech unto the Iewes, he hath these words; How can ye beleeue, which receive honour one of another, and seek not the honour that cometh of God alone? and this is manifest in the pharisees, who being puffed up with a high conceit of themselves, scornfully rejected, and disdained the simplicity of the gospel, preached unto them by Christ himself: as we may see. John 8.9. and in many other places. This may yet further appear by plentiful other testimonies and examples, as Numb. 15. Nu. 15, 30. where it is expressly pronounced, that whosoever doth ought presumptuously or in the pride of his hart, he is so far from believing aright, as that he is guilty, even of blaspheming The Lord, and therefore shall be cut off from among his people. The Prophet david also( for his part) is so far from having any tolerable conceit that it is possible for a proud and high minded man to bee the child of God, and truly and faithfully to believe in Christ, as that he flatly protesteth. psalm 101. that he will not suffer such a one to dwell in his house. Psal. 101, 5 Him that hath a proud look( saith he) and an high hart, I cannot suffer. Of such pronounceth Salomon. Prou. 6, 16, 17. Prou. 16, 5. Also Prou. 6. that they are hated of God, and chapped. 16. that they are an abomination unto him. And before all this, Prou. 8, 13. chapped. 8. that it is a principal effect of the fear of God to hate such manner of persons. Now, if proud and high minded men be hated of God, and an abomination unto him, and if they are also to be hated of all such as fear God: It standeth with no reason, to imagine or think that such can possibly stand by faith in the State of grace, for true Faith is a special gift of Gods grace: and shal we say, that God giveth such special graces unto those whom he hateth, and are abominable in his sight? It is surely unpossible. Their heart was exalted( saith the Lord of the Israelites. Hos. 13, 6. Hos. 13.) therefore haue they forgotten me. mark the reason; Therefore haue they forgotten me( saith the Lord) and why? Because their heart was exalted. So we see, that a proud and high minded man, cannot so much as truly remember God, much less then faithfully beleeue in Christ, and humbly submit himself to the Doctrine of his word. Behold he that lifteth up himself( saith the Lord by the Prophet Habacuk. chapped. 2.) his mind is not upright in him, Hab. 2, 4, 5. but the just shall live by his Faith: yea, indeed the proud Man is as he that transgresseth by Wine, therefore shall he not endure, &c. In which words we see a manifest opposition between pride and faith. And by all these places wee haue this truth most clearly confirmed, that it is not possible that a proud and high minded man should truly and faithfully beleeue in Christ. Now secondly we are to observe, that pride & ambition do commonly go together, there being hardly a proud man that is not ambitious, nor an ambitious man that is not proud. And in whomsoever these are seated by the devill( for he is the author of them) there is nothing so wicked, vile, and abominable, but such men will affect it, and are apt and inclinable thereunto. For what else moved konrah, Dathan, and Abiram, to murmur against Moses and Aaron, and to stir up sedition. Numb. 16. Numb. 16. Athalia to destroy all the kings seed, but that shee herself might reign? 2 Kin. 11, 1. 2. Kin. 11. Zimri, Shallum, and many others, to murder their Lords and Princes. 1 King. 1●, 9, 10. 2 Ki. 15, 10. 1. King. 16. and 2. King. 15? Abimelech to murder his twenty Brethren, the sons of Ierubbal. judge. 9. absalon, judge 9, 5. that wicked Hippocrite and unnatural traitor, to take arms against his Father david, and to drive him from his kingdom. 2 Sam. 15. Ambition was the roote and fountain of all this. And by these examples it is very clear, that there is nothing so vile and abominable, but proud and ambitious men are inclinable unto it. now, as pride and ambition, so also do pride and vain boasting commonly go together, as hereof we haue examples in Ahashuerosh. Hest. 1. who sitting vpon the Throne of his kingdom, made a feast to all his Princes and Officers, boasting of his Riches, and of the glory of his kingdom. Est. 1, 2, 3, 4 Est. 5, 11, 12 In Haman chapped. 5. boasting himself of the glory of his riches, and wherein the King did magnify him above all others. And Dan. 4. we red of King nabuchadnezzar, how walking in his royal palace of babel, boasted of his greatness, Dan 4, 26, 27. saying; Is not this great babel, that I haue built for the house of the kingdom, by the might of my power, and for the honour of my majesty? And of such vain boasters there are many other examples; some glorying in their Riches; some boasting of their strength; some bragging of their credite, of the favour of great men, and such like. But now before we proceed any further, let us consider how odious a sin this is in the sight of God, and that by calling to mind the fearful punishments and judgements inflicted and executed vpon proud, ambitious, and high minded men, vpon vain glorying, and vain boasting persons. And first, what a fearful punishment was inflicted vpon our first Parents, when as not being content with that estate wherein God placed them, they would needs be climbing higher, and laboured to bee like unto God? Are not we thereby become the children of wrath, Ephe. 2, 3. Psal. 51, 5. conceived and born in sin, by Nature the very bondslaves of Satan, and subject to a thousand miseries? these( I say) be the accursed fruits of this root of pride and ambition, whereby we may clearly discern, how odious and loathsome it is in the sight of God. What iudgment did God execute vpon proud and ambitious Haman, easter 7, 10. when he caused him to be hanged vpon the very same gibbet, that himself a little before had erected for Mordecaie? What reuenge did he take of Athalia, when having murdered all the Kings seed, she herself was slain. 2. King. 11. 2 Ki. 11, 16. How fearful and horrible was the death of absalon, when as hanging under a three by the hair of his head, he was there strooke through and slain, at what time with his Army he fought against his Father david. 2 Sam. 18. 2 Sam 18, 9 14. Esay 14, 4. What iudgement did the Prophet Esay. chapped. 14. denounce against Nebucadnezzar? And as daniel declareth. Chap. 4. it was then fulfilled when after he had exalted himself, He was driven from men, and did eat grass as the Oxen, Dan 4, 30. and his body was wet with the due of heaven, till his hairs were grown as Eagles Feathers, and his nailes like Birds claws? Neither may we ouer-passe the fearful iudgement of God executed vpon Herod. Act. 12. who being puffed up with the flattery and vain applause of the people for the eloquency of his Oration: the Text saying, that They gave a shout, crying; The voice of God, Acts 12, 21 22, 23. & not of man: because he gave not the glory unto God, but usurped it as due to himself, he was immediately smitten by the angel of the Lord, and being eaten of worms, gave up the Ghost? But now having thus made manifest the loathsomeness of this sin, by the consideration of Gods fearful judgements executed in regard thereof: It remaineth, that in the next place we set down some particular Arguments and effects of pride, and haughtiness of mind, as they are deciphered in the word of God, and seen by experience in the behaviour and conversation of such manner of men. And first touching matters of Religion and godliness. Although such as are proud and high minded, bee very far from sound knowledge, and al sanctifying graces; yea, ignorant and vnskilfull in the very first principles, yet like the Pharasies( of whom Christ speaketh. John 9.) because they can set a better face vpon the matter then the common sort, they are commonly puffed up with such arrogant conceits, as if they wanted no necessary grace, and as if nothing were hide from their understanding. Such as are proud and high minded, come to the hearing of Gods word when it is preached, with prejudicate opinions, not to learn, and to bee builded up towards Gods kingdom, but to find some matter( if it bee possible) to cavil with the Minister, and to disgrace him in his calling, and so vttring( when opportunity serves their turn) not only ignorance and malice, but oftentimes also even flat blasphemy, and that after an impudent and most shameless manner. never shall you hear proud and high minded men, either penitently aclowledge any thing in them to be amiss, or in humility and lowliness desire of the Minister, or of any other, to be taught and instructed in the way of salvation: but these are peremptory Censurers and Controllers of whatsoever crosseth their peevish and perverse affections: let it never so plainly appear to proceed from God, according to his word. By no means can such men abide the words of exhortation, but labour will they with all possible means to quench the Spirit, and to tie the tongue of the Minister, that he may either not speak at all, or no otherwise then they would haue him. It is their property to wrest and pervert wholesome Doctrine, to scorn and chase, and to show themselves highly discontented, if the Minister reprove any thing that toucheth them, how far soever it be oftentimes from his intent or purpose. These and such like effects, are ordinarily seen among such as are proud and high minded men. again, if such men haue any knowledge at all in heavenly things( as some of them haue) their knowledge, by reason of their pride being not sanctified, doth nothing but puff them up: They will profess much, and none so great talkers as they, but no care nor conscience shall you see of an agreeable practise. As they do not like to be taught and exhorted, so much less to bee admonished or reproved, let him never tell me this,( will they say) or let him never teach me that, I am not now to learn, I know what I am to do as well as he, I am no novice, I haue not spent my time so unprofitably, I am too old to bee catechised, I think scorn to go to school to him, and such like. Not without great cause therefore doth the Scripture exhort us to hear and receive Gods word with meekness, and assureth us withall of Gods gracious presence( if we bee meek and humble minded) to revive our Spirits, and to give us life, Iam. 1, 21. Esay 57, 15 Psal. 25, 9. to teach us also, and to guide and direct us in his ways: yea, and for the better inducing of us hereunto, not onely propoundeth the example of Moses, as how he was a Very meek man, Num. 12, 3 above all the men that were vpon the earth. Numb. 12. but also of david, Hezechia, josiah, and many other, meekly receiving the word of God when they heard it, their harts melting and trembling at the consideration thereof, and so consequently, reaping and enjoying most notable comfort and consolation thereby, for the assured sealing of Gods special love and favour, to the everlasting peace and salvation of their souls. For why? The seed of Gods word in the hearts of meek and humble minded men is fruitful, as good seed in good ground: but in such as are proud and high minded, it is altogether unfruitful as in evil ground. They that are meek and humble minded, hear Gods word with fear and trembling, as the word proceeding out of Gods own mouth, and with ioy and cheerfulness ●s the ●orde that is able to save their souls: but proud and high minded men, ●s they come to the preaching of it, onely upon worldly and carnal respects, so do they hear and regard it, but as the word of a frail and sinful man. The meek and humble minded, will aclowledge the truth, the holinesse, and the authority of it: but the proud and high minded, ●ill aclowledge it no further, then they ●●n find it agreeable to their humane ●eason, and fleshly wisdom. The meek ●nd humble, when they hear what God ●●quireth at their hands, what they ought 〈◇〉 do to please him with all, and what 〈◇〉 avoid least he be displeased: they will ●esire in their hearts, that they may glorify God accordingly, and pray for grace and heavenly assistance to that end: but the other sort are high conceited of their own sufficiency, and as if they needed no heavenly help for the accomplishment of any duty which God requireth. The meek and humble minded, regard the Ministers of Christ, who are faithful in their places, as the Messengers and ambassadors of the lord of He●uen and Earth, and as blessed and pretio●s Instruments of their salvation, saying with the Prophet and Apostle; How bea●●ifull are the feet of them which bring glad tiding of peace, and bring glad tidings of good things: but proud and high minded, do esteem and account of them for the mos● part, but even as the overpowering of a● things, not worthy of any estimation o● regard: and whereas the other sort hau● them in singular love for their work sake, as the Apostle beseecheth the● Thes. 5. they will be sure to haue the 〈◇〉 singular hatred, hurting and despigh 〈◇〉 none more then they. The meek 〈◇〉 humble minded, when they hear 〈◇〉 sweet promises of Gods grace and mercy in Christ Iesus, to the free and particular forgiveness of their sins, to their justification and eternal life, will be alured to the magnifying of Gods mercy, with an humble acknowledging of their own unworthiness: but proud and high minded men are apt to be puffed up with high conceits of their owne-worthinesse and deserts. The one sort, when they hear their sins reproved, and the iudgments of God threatened, they will bee grieved in their souls, and wounded in their consciences, because by their sins they haue offended God, being their gracious and merciful Father in Iesus Christ, humbly for Christs sake crave mercy and forgiveness, and the gracious assistance of Gods grace and blessed spirit to redeem the time, and that hating and detesting all the ways of sin from the bottom of their hearts: they way glorify God, and seal the assurance of their own salvation in the fruits of the Spirit, in all goodness, righteousness, and Truth, al the daies of their life afterward: But it is the property of proud and wicked men when their sins are discovered, and the iudgments of God denounced, either to wipe their mouths( with the Harlot. Prou. 30.) and to shift all from themselves, as if they had not committed iniquity, Pro. 30, 20 or else to harden their hearts and justify themselves: and as for the threatenings of Gods iudgments, they regard them not, but even as if they had made a covenant with death, Esay 28, 15. and an agreement with Hell, they securely go on in their profaneness, as though no scourge or plague whatsoever, either could or should lay hold upon them. These and such like, are the Arguments and effects of pride and haughtiness of mind, deciphered in Gods word, and to be seen in the ordinary behaviour of such maner of men, when the case concerneth the glory of God and their own salvation. And now to proceed to some other instances. If such as are proud and high minded be preferred before others,( as commonly they are) in the riches, credit, countenance, and estimation of the World, whereas they should apply their wealth, and the greater means God hath given them to the glory of God, and to the good of their Bretheren, they employ al, to the discountenancing of good men, and of good causes, and to the encouraging of evil men, and of bad causes. Whereas they should approve themselves to be such as they would be accounted, by labouring to excel the common sort in good and commendable actions, to the benefit either of the Church or commonweal; as also in bountifulness and liberality, in being humble, affable, courteous, louers of peace, &c. which are indeed the true ornaments of a true Gentleman: they contrariwise by their boasts and brags, when there is no use nor need of them, and by their beggarly purses, when they should do good, and by degenerating into all other contrary extremities; of Noble( as the Heralds speak) become Ignoble, lose all just claim of reputation and pre-eminence, and worthily make themselves as base, as the basest of all. again, proud and high minded men are commonly contentious. For as Salomon saith. provver. 13. Onely by pride doth man make contention. And mark it who will, there is hardly a proud man that is not contentious, nor a contentious man that is not proud. All contention, quarreling, strife, and debate, and all divisions and separations in the places of their abode, being ordinarily stirred up by such, who with their high words, stately gestures, imperious speeches, and peremptory censures would ouer-sway all things at their pleasures. If there be any such dwelling among you, either ye must let them haue their own wils, how corrupt or perverse soever it be, although they bee never so profane Contemners of the gospel and Religion of IESVS CHRIST, in the Ministry and profession of it: never so furious and outrageous, never such ordinary abusers of Gods sacred Name, in swearing, cursing, blaspheming, make a common custom of profaning the Lords day in themselves, and in their Children and family, in neglecting the holy exercises, and in the doing of many things which they should not do. Although they be never so profane scoffers, railers, silthy talkers, never so great liars, Back-byters; nay, though they take in hand never such wicked and unconscionable practices, not only to the unjust vexation of their Neighbours, but to the hurt and oppression, even of the poor and fatherless: yet if ye will bee quiet, and love your own ease, you must let them alone, and not presume to ask them why they do so? For if you either exhort them to a better course, or reprove or find fault with them, and especially if you go about by ordinary means to cross their wils, and to bring them to reason whether they will or no: their malice will presently grow to bee so exceeding and unmeasurable, that they will not care what they say, nor what they do, no nor what they swear, so as one way or other they may hurt and despite such as contradict and oppose against them, and reuenge themselves. This property of a proud and high minded man, well knew Salomon, when he saith yet further. Prou. 28. He that is of a proud heart, stirreth up strife. Lastly, such as are proud and ambitious, are ready to judge the same of others. As this is manifest in Christes Brethren or Kinsmen. John 7. John 7.3, 4. Who as they were themselves ambitious and arrogant, so had they the like opinion of our Lord Iesus Christ himself, and therfore it is that they urge him in that place, to go into judea, and to show himself to the World. And although they would haue him think that they did it in regard of his office and calling, that he might be known to the world for the promised Messiah and saviour: Verse 5. yet as the evangelist sheweth, they did not beleeue this, neither were they persuaded of it in their hearts: but accounted him( like themselves) a proud and vainglorious man, one as they say, that sought to be famous, and therefore did they tempt him after that sort. But now, that our Lord Iesus Christ was not ambitious nor vainglorious, as they most wickedly and uncharitably conceived of him; neither at any time sought to be famous, but as the necessity of his calling made him so: it plainly appeareth, not only by the often commandements which he gave for the concealing of his marvelous works and heavenly glory. Math. 9.17. Math. 9, 30 Math. 17, 9 and in many other places; but also hereof haue we a notable example. John 5. where we may red, that although he had done such a wonderful Miracle, in healing the Man that had been diseased thirty eight years, as in regard whereof he might justly haue expected the praise and commendation of al● men: yet least he should seem in any measure at all to affect it, he choose rather to convey himself away, John 5, 13. according as hereunto tend his own words in that same Chapter, saying; Verse 41. I receive not praise of men. And John 8. I seek not mine own praise. And a little after, If I honour myself, my honour is nothing worth: John 8, 50, 54. it is my Father that honoureth me. hereunto also tendeth his Doctrine, touching prayer and giuing of alms. Math. 6. Mat. 6, 1, &c as you may see at large in that Chapter. herein wee haue in like manner, the notable examples of his Apostles, as of Peter and John, acts 3. where we red, how after they had marvelously restored a lame Man to his feet, and the people thereupon became greatly astonished, as though by their own power they had done so great a work: so far were they from arrogating any thing to themselves in regard therof, acts 3, 12, 13, 14, 15, 16. as that Ye men of Israell( saith Peter) why marvell ye at this, or why look ye so steadfastly on us, as though by our own power or godliness, wee had made this Man go? The God of Abraham, and Isaac, and jacob, the God of our Fathers hath glorified his son Iesus, &c. And a little after; And his Name hath made this man sound whom ye see and know, through Faith in his Name, &c. Another notable example we haue. Acts 14.13. Acts 14, 13, 14, 15. in paul and Barabas, where the people supposing them to bee Gods, and thereupon ready to haue sacrificed unto them: They rent their cloths,( as the Text saith) and ran in among the people, crying and saying; O men why do ye these things? we are men subject to the like infirmities, &c. hereunto also appertaineth that of Saint paul. 2 Cor. 5, 12 We praise not ourselves( saith he) but give you an occasion to rejoice of vs. And Gal. 5. Gal. 5 26. Gal. 6, 3. Let us not be desirous of vain glory: and in the next chapter. If any man seem to himself that he is somewhat, when he is nothing: he deceiveth himself in his imagination. And now to make some use of that which hath been spoken. Seeing true faith and pride cannot stand together, seeing such as haue proud looks and high hearts, cannot stand in the State of grace, neither truly beleeue in Christ, nor religiously submit themselves unto his word and gospel: And therewithal remembering also what the Apostle Peter saith. 1. Pet. 5.5. 1 Pet 5, 5. That God resisteth the proud, and giveth grace to the humble. What our saviour saith also. Math. 20. and 23. Math: 20, 27 Math: 23, 11 12. whosoever will be chief among you, let him be your Seruant, And whosoever will exhalt himself, shall bee brought low. Let us therefore in the fear of God, beware of pride and haughtiness of mind, fly ambition, and not bee desirous of vain glory. Let us not exalt ourselves, least we be brought low, but humble ourselves that we may bee exalted. If any man covet to bee exalted, God is his adversary; if vpon arrogancy he attribute any little part of that to himself which belongeth unto God, GOD will oppose himself against him, & confounded him for it, according as he saith. Esay 42. Esay 42, 8. that He will not give his glory to another. As our Lord Iesus Christ was of a meek, of an humble and lowly Spirit: so let us behave ourselves in the whole course of our life, that if any accuse us of pride, of ambition, and of vain glory, it may appear to the glory of God, and to the peace of our own souls, in the experience of all such as truly fear God, that they do it falsely, maliciouslie, and uncharitably. It being the property of proud and high minded men( as I observed before) to judge and accuse others to be as proud and as high minded as themselves, and especially such among the rest as are sent of God, to reprove and tax them for their pride. According as hereof, there is another example in Haman. Because Mordecay would not bow to proud Haman, but by his countenance gave a check to his ambition, Haman thought Mordecay to be as proud and high minded as himself. Such proud and ambitious Hamans, there are many at this day, looking that all should stoop unto them: Checking and controlling others as saucy and malapert, & as wanting good manners, even as Haman did Mordecay, if they yield them not that reverence and submission which they expect. And not onely not vouchsafing to do reverence themselves unto such, who in regard of their places, and of the gifts of God vpon them, are worthy( by Gods ordinance) of double honour: 1 Tim. 5, 17 but censuring, flowting, and mocking such as do the same. clean contrary whereunto, let us endeavour in the fear of God to behave ourselves. Let us weigh our bodily miseries, the vices and corruption of our souls; yea, al our iniquities, let us weigh all these( I say) in the balance with whatsoever in us may be excellent, and wherein we take pleasure and delight, and wee shall see, that the counterpoise will soon weigh down our pride, and replenish our countenances with shane and confusion. Let us set our ignorance against our knowledge; the virtues we want, against that we haue; our sins, against our righteousness; and our corruption against our holinesse: and soon by this means, shall all pride and haughtiness be utterly quenched. Let us not compare with the devils in exalting our selves, but be like unto the Angels in humbling our minds. The more directly the Sun shineth vpon us, the less is the shadow of our body: even so the less we arrogate to ourselves, the greater are the graces of Gods Spirit wherewith we are endowed. What hast thou( saith Saint paul) that thou hast not received? If thou hast received it, why rejoicest thou as though thou hadst not received it. 1 Cor. 4. What Man was ever more mighty, more rich, more wise, or raised to greater glory then Salomon? And yet doth he even cry out and protest. Eccle. 2. Eccle. 2, 11. That all is but vanity and vexation of the Spirit, and there is no profit under the sun. What will it avail us to be accounted great or excellent in the World, and vile and wretched in the sight of God? to be flattred, applauded, and commended of frail and foolish men, and as loathsome and abominable, to be hated and abhorred of God? Hereunto may be added for further amplification, that notable exhortation of the Apostle paul. Ephe. 2. That nothing be done through contention or vain glory, but that in meekness of mind, every Man esteem other better then himself. But now if hereupon it be demanded, how he that doth in truth and indeed excel and surpass another in any gift, grace, or good quality, should possibly think such a one to be better then himself? Such and such( will a proud and high minded man bee ready to say) are but Blocke-heades, and Beetleheads, there is nothing in them to be regarded, and shall I think them better then myself? I think great scorn to be compared with such. But when the Apostle exhorteth us to think others better then ourselves, his meaning is not that wee should in this sort examine ourselves and other men. But that on the one side we should take a due consideration of the virtues and good things that are in others, how weak or small soever they bee; and on the other side, examine and take a good view of our own sins and infirmities. That we should not compare our gifts and the good things that are in us, with the gifts and good things that are in them: but our wants and infirmities, with their graces. For what is the cause that some are puffed up with such high conceits, as that they grudge at their Superiors, envy their equals, and disdain their inferiors, as if in comparison of themselves, few or none were worthy of any account? Surely, because on the one side, they never mark with a charitable iudgement, the virtues and good qualities that are in others: and on the other side, haue their own hearts void of true humility, and their consciences touched with no consideration or remorse for sin. To the end therefore, wee may haue a comfortable testimony, that we stand by faith in the State of Grace, and in the undoubted hope of eternal life, it highly behoveth us to pray unto God, to settle and establish in us true humility and lowliness of mind, as being the beginning, the middle part, and the end of a true Christian life, all pride and arrogancy of heart being utterly expelled and rooted out. remembering yet further, that when Salomon saith. provver. 6. Pro. 6, 16, 17. That the Lord hateth six things, and that his soul abhorreth seven. The first of all he plainly expresseth, to be The haughty eyes. And therefore it is notably recorded of david 2 Sam. 6. that when michal the daughter of Saule despised him in her heart, and was so far from yielding him honour that was due unto him, and which he might justly haue exacted at her hands, as that she disgraced him( as much as lay in her) with reproachful terms: so great was his humility, and so far from all pride and ambition, as that among other words this was part of his answer; 2 Sam. 6, 22 I will yet be more vile then thus, and will bee low in mine own sight. Now a notable way and means to attain to true humility, is to bee touched in conscience by the consideration of our sins, where-with we are polluted and defiled in every part of both body and soul: For surely, if we rightly enter into the examination of our sins, we shall easily find sufficient cause of honouring and preferring others before ourselves. Our own consciences telling us, that it is almost unpossible that other men should be such great and grievous sinners, haue such corrupt thoughts, affections, and desires, and go so often and many ways astray, as wee ourselves are guilty of in ourselves, and privy unto. For our own sins and transgressions we may know in a great measure, but nothing so certainly or particularly the sins and transgressions of other men. And therefore in comparison of other men, we ought to be humble in our own eyes. Neither ought this onely to move us to humility, that wee are guilty in our consciences of great and heinous sins, but because they are also manifest and apparent before the face of God. For as the Apostle saith. Hebr. 4. All things are naked and open to his eyes. He is the Searcher of the heart, he knoweth what lieth hide in the secret affections, so that howsoever we can blear the eyes of men, as if our ways and hearts were strait and upright, yet God will find us out, we cannot deceive him, nor so escape his mighty arm: all which ought to move us to humility. Last of all, let us know and consider with ourselves, that if wee nourish pride and ambition in our harts, we shall thereby even pollute and defile all the good gifts of God, whatsoever are within vs. For even as a corrupt humour when it hath once gotten the vpper hand in a mans body, whatsoever is eat or drunk is easily turned into the same: even so a high mind doth convert all the gifts that are in man, into pride, arrogancy, and vain boasting. For as the Apostle saith. Tit. 1.13. Tit. 1, 13. unto them that are defiled and vnbeleeuing, is nothing pure, but even their mindes and consciences are defiled. Let us therefore in the fear of God, remembering yet further what Salomon saith. Prou. 16.18. Pro: 16, 18. That pride goeth before destruction, And that the Lord will destroy the house of the proud men, as he expressly speaketh also in the Chapter before: Pro. 15, 25. Esay 29, 20. Obad: 3. that The scornful shall be consumed, as Esay denounceth. chapped. 29. and that( as Obadiah saith) the pride of their heart shall deceive the wicked: let us therefore( I say) settle ourselves to embrace true humility, and lowliness of mind, expressing it in our words, in our countenances, in our apparel, in our gestures, and in the whole course of our behaviour. As the Apostle exhorteth again. Phil. 2. Phil. 2, 5. Let the same mind bee in us, that was in Christ Iesus. The Dignity and excellency of our Lord Iesus Christ was not let to him, but that he honoured us even with his own reproach: no dignity therefore, no calling, no credit, countenance, or authority, whereunto wee are, or may be exalted in this life, ought to be any impediment or hindrance, to restrain or withhold us from being so humble in our own eyes, as that we esteem and account others better then ourselves. Our Lord Iesus Christ came not to be ministered unto, but that he himself should minister and do service unto others; yea, and even give his life for the redemption of many. To the zealous imitation of whose example, doth he most lovingly exhort vs. Math. 11. Math: 11, 29 saying, Take my yoke on you, and learn of me, that I am meek, and lowly in heart: and ye shall find rest unto your souls. The which gift and grace of right imitation, the Lord vouchsafe us for Christ Iesus sake. Amen. But fear. THese words are rather an admonition, then a threatening; the purpose of the Apostle being not to make them doubtful of their salvation, but to stir them up( as I told you the last time) to so much the more carefulness and diligence, for the preservation of that Faith wherewith they were endowed. Now then for the Doctrines. First, in that the Apostle doth th thus admonish the Gentiles, of whom there was at that time a glorious Church, visibly appearing to the World. We may learn and observe, that the Doctrines of the glorious gospel of Iesus Christ, the wholesome exhortations, admonitions, & reprehensions of the same, are necessary and profitable, not only for the weak and ignorant, and for such as are but novices in Religion, but even also for the resolute and well instructed Christians, which are not ignorant, but thoroughly grounded and established in the truth. Such( I say) were the Gentiles, whom the Apostle here admonisheth. They were called and converted to the Faith, they made a glorious profession of Christ and his gospel; yea, they stood by faith in the State of Grace, and as he saith yet further of them. Chap. 15. Rom. 1.8. Ro. 15, 14. They were full of goodness, and filled with all knowledge, and able to admonish one another. And yet notwithstanding, all this we see here how the Apostle thought it most necessary, not only to teach & instruct them, that but also to exhort and admonish them, they walk worthy of the vocation whereunto they were called, and that they should take heed they abuse it not. And surely this was not without heavenly wisdom and consideration. For why? The Word and gospel of Christ, containeth not onely milk for the weak Younglings, but strong meate for them that are of age; none so learned, but thereby he may bee better instructed; none so wise, but thereby he may learn to bee more wise; none so resolute, but may thereby bee confirmed; nor any so holy and perfect, but by the Doctrines, Admonitions, and Exhortations of Gods word, he may grow and increase in holinesse and perfection. How necessary therefore it is, that all generally; yea, even as well the resolute and grounded Christians, as the rude and ignorant sort, as well those that know most, as such as understand least, should be oftentimes exhorted, admonished, and put in mind of their duties: every soul that hath any spiritual feeling, may easily perceive and understand. For this cause most notably, thus writeth the Apostle Peter. 2. Pet. 1. 2 Pet. 1, 12. I will not be negligent to put you always in remembrance of these things, though that ye haue knowledge, and be established in the present truth. mark his words, that although those unto whom he wrote, were endowed with the knowledge of Gods word, and most excellently grounded in the truth of Religion: yet did he account it most necessary, not only in regard of the discharge of his own duty, but also of their salvation, always to put them in remembrance of the same. Hereunto also appertaineth that of Saint John. 1. John. 2. 1 joh. 2, 21. I haue not written unto you( saith he) because ye know not the truth, but because ye know it, and that no lye is of the truth. In which words, it is most clear and evident, that the Doctrines, admonitions, and Exhortations of Gods word, are most necessary, and even most especially to be applied, unto such as are most skilful in the ways of the Lord, that they may the more effectually go forward, to the glory of GOD, and to the good example, winning, alluring, and drawing on of others. Such being the natural dulness even of the best, and so huge and bottomless their corruptions, as that unless they bee oftentimes taught & put in mind of their calling, and of the duties therof, the Spirit will be overwhelmed of the flesh, and their Faith by little and little, weaken and decay, Christians therefore( I say) yea even the best Christians that are, haue need to be continually pricked forward and called vpon, that they forget not themselves, that they suffer not their corruption to prevail against them, and that they become not fruitless nor slothful in the works of righteousness, which are by Iesus Christ to the glory and praise of God. The evident truth of which point, as it tendeth to the worthy reproof of all such( as many such there are at this day) puffed up with such a proud conceit of their own wisdom, knowledge, and sufficiency, as that they haue no need at all in their own persuasion, to be further instructed, admonished, and put in mind. And therefore esteem of the ordinary ministry and preaching of the gospel, but as a needless and superfluous exercise, and as if they might be as well without it, as with it. And so come unto it onely for custom and fashion sake, without any religious regard of being profited thereby, and builded up to holinesse and perfection. Putting also no difference betwixt the Seruants of God that are zealous and faithful to discharge their duties in this behalf; and others, who like vnsauoury Salt, are good for nothing, but make such especially of the objects of their malice, and seek to hurt, despite, and vex none more then they that labour for their good and salvation, as if they were not worthy of any countenance, credit, or estimation among men: As this Doctrine( I say) tendeth rightly to the reproof of such, and discovereth the fearful estate that they are in, until it please God to give them repentance and a better mind: even so let all those that fear God, clean contrary to the profane and perverse examples of such, love often admonitions and Exhortations, even as their life, and let them account of such as are sent of God, to put them in remembrance of their duties, and are faithful and painful in this behalf, as notable and precious Instruments of their salvation, saying with the Prophet and Apostle; Esay 57, 7. Ro. 10, 15. How beautiful are the feet of them which bring glad tidings of peace, and bring glad tidings of good things. And so consequently, bee no less desirous hereof, then of our ordinary meat and drink, knowing that the one is as necessary for the soul, as the other for the body. Su h a feeling of wants and infirmities, and such zealous desire of often instructions and admonitions, was in the Prophet david. And therefore would he go to the house of the GOD, to hear what the Lord would say concerning him, and Psa. 141. Psal. 141, 5. Let the righteous smite me: for that is a benefit, and let him reprove me, and it shall be a precious oil that shall not break mine head. And such a feeling of wants and infirmities, and such a hungry desire of the wholesome instructions, exhortations, and admonitions of Gods word; there is( the lord be praised) in many at this day, & even in some( as I know by comfortable experience) in this present place. And surely this is a right Christian feeling, affection, and resolution indeed, pro[er onely to Gods Children, and among some other, a most certain and infa●lible argument of our eternal election to eternal life. And therefore how highly it behoveth us to pray unto God, to humble and prepare us hereunto by the mighty work of his blessed Spirit, every one that hath any spiritual discerning, may easily perceive and conclude with himself. A second doctrine, more particularly arising hence for our further instruction, is this. That a most excellent way and means for the preservation of Faith, and for the upholding of us steadfastly and uprightly in the way of salvation, is( together with humbleness and lowliness of mind) reverently to worship and fear the Lord. Now, the true fear of the Lord, consisteth both in loving and honouring of him. For the Lord God( as we must know) hath in himself the reverence both of a Father, and of a Lord or master, according to that. Mal. 1. Mal. 1, 6. If I bee a Father, where is mine honour? And if I be a master, where is my fear, saith the lord of hosts? So that whosoever will truly fear, he must endeavour to show himself, both an obedient Son, and a dutiful Seruant. There must bee in him a reverence mingled with honour and fear; not a fear of punishment, with a doubting of salvation, but a careful study mixed with the love and honour of God. unto this fear, it is that the Apostle here exhorteth the Gentiles, not meaning thereby,( as I told you before) to make them distrustful and doubtful of Gods special love and favour towards them to eternal life, but that they should humbly aclowledge and confess his fatherly goodness and unspeakable kindness towards them in Christ Iesus, and love him vnfeignedly again for the same: therewithal also bee sorry for their sins and great vnthankefulnesse, and most ardently desire the continuance of their reconciliation made by Christ. But let us consider this some-what more particularly. The fear of God is commonly distinguished into a servile & childly fear. The servile fear riseth in mens hearts, upon the consideration of Gods Iustice and righteousness, to the punishment of sin; and the other from love, even as the child feareth the Father and standeth in awe to offend him. Notwithstanding, besides these two kinds of fear; there is also another fear, and that even in such men as say in their harts there is no God. Psal. 14, 1. There being none undoubtedly, so wicked an Atheist, none so hardened, senseless, or without remorse, but by the light of his own conscience, and brightness of Gods truth, he hath often within him some fear and trembling, by the sight and consideration of his sins, and of Gods fearful judgements denounced and threatened against the same. And how great pains soever such men take to go to the devill, to confirm their hearts in unbelief, and to exclude and put out of their mindes, all remembrance and cogitations of the judgement to come: yet such is the strength of conscience, through the evidence( I say) of Gods truth, that they haue much trouble and stirring in them; yea, much anguish and perplexity, howsoever being given up to a reprobate sense, it continueth not long together, but they harden themselves again, and so as it can bring forth in them no good effect. The servile fear I observed before to be in such, who being convinced in their consciences, do beleeue and know that there is a GOD, but they do not so much love him as God, as fear him, because he is a just and righteous judge, that will take vengeance on them for their sins. This is that fear which the Apostle speaketh of. Rom. 8. Rom. 8, 15. where he speaketh of the faithful; ye haue not( saith he) received the spirit of bondage to fear again. The Spirit of bondage is the spirit of them that are bound, as seruants and Bond-men, who so fear their Masters, that they serve them not for love or conscience sake, but for fear of punishment. And of this disposition are many at this day, doing many things which in themselves are good and commendable, profitable and comfortable for those among whom they live: but not for conscience, nor as fruits of Faith, but for worldly and carnal respects, to get credit and praise among men: and especially to escape by this means the severity of Gods judgements. This maketh many( I say) to do many good and commendable actions, whereas otherwise they would never do them. The other fear is, when as the elect and such as are godly indeed, do serve & honor God as their father, depend vpon his will with reverence, and haue( above all things) an especial fear, least by any means they should offend him, because of the love which they bear unto him. They that haue this fear, do differ as much from the other, who haue the servile fear, as a chast and faithful Wife that loveth her Husband, doth differ from a Harlot. This fear, in the Scripture is called an holy fear, & thereunto are all those good things to be applied, which are promised therein to the happiness and felicity of such as fear God. This fear cometh of the gift and Spirit of God, and whosoever haue this gift, they fear GOD, not waueringlie nor for a small space of time, but constantly and for ever. They are made partakers of the everlasting covenant of God, and are blessed in themselves, and in their seed and posterity. I will give them one hart and one way, that they may fear me for ever, for the wealth of them, and of their Children after them( saith the Lord. Iere. 32. jer. 32, 39, 40. ) And I will make an everlasting covenant with thē, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they shall not depart from me. And Esay 11. Esa. 11, 1, 2. There shall come a Rod forth of the stock of Ishay, and a graffe shall grow out of his roots, and the spirit of the lord shall rest vpon him: the spirit of wisdom & understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord. The Spirit of the Lord, which resteth vpon the rod and off-spring of Ishay; that is, vpon Christ, the son of david, is called The Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge, and of the fear of the Lord: Not so much because it doth work these things in the person of Christ, as because, it doth poure out all these excellent gifts and graces into the hearts of the faithful. The true fear of God excludeth in all those that haue it, all contempt of God, all froward security and carelessness of the flesh, leaving no place unto false persuasions, whereby to presume upon our own righteousness. It maketh those in whom it is, zealous to hear Gods word, and so as they will willingly ouer-passe no opportunity when it is offered, nor think any pains too much that is bestowed therein. It causeth them to come thereunto with prepared hearts, by prayer before hand unto God, for the gracious assistance of his blessed spirit, to desire not onely spiritual understanding, that they may generally conceive & comprehend that which is taught, but spiritual wisdom, also for a right understanding and applying of it in particular, that it would please God also so to sanctify their memories, that the Doctrines and Exhortatations of Gods word, may not onely sound in their ears, but as good seed in good ground, take roote in their hearts for the glorifying of God, and sure sealing of their own salvation in the fruits and effects of Faith and obedience all the daies of their life. The fear of God breedeth in all those that haue it a zealous desire, and endeavour to eschew whatsoever is evil, and displeasing God, as Prou. 14. Pro. 14.16. Prou. 8, 13. A wise man feareth and separateth from evil: And before, chapped. 8. The fear of the Lord is to hate evil as pride and arrogancy, and the evil way, and a mouth that speaketh loud things. And as it breedeth an hatred of such things, even so withall a study of godly life, and of the service of God, according to the two tables of the Ten commandments. The fear of God, maketh all such as haue it, patient in adversity, thankful in prosperity, zealous and resolute in the truth, fruitful in the works of holinesse and righteousness, according to every mans place and calling, and the diuers occasions that are offered. And thus having considered what the true fear of God is, and what are the fruits and effects thereof, when it is settled in the hart by the spirit of God: It now remaineth, that wee speak a little, yet more fully of the blessed and happy estate of such as are endowed with it. As the due falleth from heaven, as well vpon the low grass, as upon the tall cedar. So is there no calling, condition, or degree of men whatsoever, vpon whom the Lord out of his rich treasury, vouchsafeth not most bountifully and liberally, to impart and bestow his grace and favour, if they truly and vnfeignedlie fear him, and haue an holy care and conscience to worship and serve him according to his word. For from the fear of God and his true worship, do all things proceed, both concerning this life, and that which is to come. According as of one degree of this blessedness, thus speaketh Salomon. Prou. 19. Pro. 19, 23. The fear of the Lord leadeth unto life, and he that is filled therewith, shall continue, and shall not be visited with evil. By life, he understandeth not onely this present life, but especially that which is to come; plainly giuing to understand, that whosoever do truly fear the Lord, they shall not onely in this life bee preserved from all evil of soul and Body, but in due time exalted also to eternal life. Also psalm 112. Psal. 112, 1, 2, &c. Blessed is the man that feareth the Lord, and delighteth greatly in his commandments. His seed shall be mighty upon Earth, the generation of the righteous shall bee blessed, &c. Which words do plainly import, that whosoever do truly and vnfeignedly fear God, and take delight to meditate and exercise themselves in his Lawe and commandments( as he speaketh also psalm. 1. Psal. 1, 1, 2. ) to make Gods word the lantern for their feet, and the ●ight for their paths, Ps. 119, 105 the household, the race and posterity of such a good man shall be replenished with abundance of blessedness, even as the lord pronounceth in the second commandment; that he will show mercy to a thousand Generations of them that love him and keep his commandments. Also Prou. 22. Prou. 22, 4. The reward of humility, and the fear of God, is riches, glory, and life. So that they who fear the Lord, shall want nothing that is good. They shall haue riches in such measure & manner, as the Lord in his heavenly wisdom and providence, doth see to bee fit and necessary for them. They shall haue glory and honour, for the Lord will deliver them from all rebuk, and not only advance them to the honours, dignities, and preferments of this life,( if he see it best for his own glory and their good) as he advanced joseph, Moses, david, daniel, &c. but especially in such privileges and prerogatives as belong to the glory and honour of the heavenly kingdom: as true faith, peace of conscience, ioy in the holy Ghost, assurance of Gods love, and of eternal life. And therefore, Psal. 34. and 145. Psal. 34. Psal. 145. doth david praise the Lord for his goodness and mercy towards such as fear him, and for fulfilling their desire. They that truly fear the Lord, haue a promise of blessedness in all the ways, actions, and enterprises of their life, as Psal. 128. Psa. 128, 2, 3 When thou eatest the labours of thy hands, thou shalt be blessed, and it shall be well with thee. In their wives also, and in their children; Thy Wife shall be as the fruitful Vine on the sides of thy house, & thy Children like the olive Plants round about thy Table. again, they that fear the Lord, haue this excellent privilege and prerogative vouchsafed them, of the mere goodness and mercy of God, that all things generally, of what Nature and quality soever they bee, how pleasant or unpleasant unto the flesh, shall turn with a mutual consent to their notable good, and to the sure sealing of Gods special love and favour towards them, as Rom. 8. Rom. 8, 28. We know( saith the Apostle) that al things work together for the best unto them that love God. Although the devill go about continually as a roaring Lion( as the Apostle Peter calleth him) seeking to devour and swallow us up, 1. Pet. 5, 8. though the Lawe of God and our own consciences do oftentimes accuse us, by reason of our great & grievous sins: although wee be hated, reproached, despised, and persecuted by profane and wicked men( who make account they do God good service, if they may any way hurt or molest such as preach and profess the true fear of God) yet in due and convenient time, we shall not onely be delivered from these and all other enemies of our salvation: but also exalted to that eternal glory and blessedness, whereunto our lord Iesus Christ himself is ascended, that he might prepare and make it ready for us, according to his own speech. John 14. joh. 14, 23. I go to prepare a place for you; and though I go to prepare a place for you, I will come again, and receive you to myself, that where I am, there may ye be also. This is, and shall bee the end and blessed estate of all such as truly fear God: they shall not onely be endowed with the things of this life, in such measure and proportion as is fit for them, but they shall reign triumphantly in the glory of Gods kingdom; All tears being wiped away from their eyes. Reu. 7, 17. To the true fear of God therefore, for the obtaining of this blessedness, doth the Scripture encourage us in diuers places. As Deut. 4. Deut. 4, 10. Gather me the people together( saith the Lord) and I will cause them to hear my ●ords, that they may learn to fear me all ●he daies that they shall live vpon the Earth. In chapped. 6. Deut. 6, 13. This Commaundemen● is also given, saying; Thou shalt fear the Lord thy God, Deu. 10, 12. and serve him. Also Cha. 10. And now Israell, what doth the Lord thy God require of thee, but to fear the Lord thy God, &c. To this effect also. Psal. 22. Psal. 22, 23. Praise the Lord, ye that fear him: magnify ye him all the seed of jacob, and fear him all the seed of Israell. And Psal. 33. Psal. 33, 18. behold, the eye of the Lord is vpon them that fear him, and vpon them that trust in his mercy. Thus you see how plentiful the Scripture is in exhorting and in encouraging us unto the true fear of God: Neither shall some part of such as fear God, be after this manner blessed of him, but all generally & without exception, according as the Prophet saith; not( Psa. 128. Psal. 128, 1. ) that one or two, but blessed( saith he) is every one that feareth the Lord. So rich, and so exceeding large a treasury hath the Lord, that it extendeth not to some few alone, as to Noah, Abraham, david, and such special Saints and Seruants of God, but to the eternal and unspeakable happiness of all Gods children, of what estate or degree soever they be in the World: Iewe or gentle, bond or free, old or young, rich or poor, which haue lived heretofore, remain at this present, or shall be hereafter unto the end of the World. According to that of the Apostle Peter. acts 10. Act. 10, 34, 35. Of a truth, I perceive that God is no accepter of persons, But in every Nation, he that feareth him and worketh righteousness, is accepted with him. And now, as after this manner, all & every of those that fear the Lord shal be blessed of him, not onely with temporal, but especially with all spiritual blessings in heavenly things; and as they shal haue all things( of what nature and condition soever they bee) succeed to their good: even so standeth the case clean contrariwise with the children of this world, with the wicked and ungodly, who haue not the true fear of God before their eyes. whatsoever they possess or enjoy, it is even accursed in the sight of God, and whatsoever they take in hand, it is not blessed of him. whensoever they endure sicknesses, troubles, or any other afflictions or calamities, they tend not to their good, as they do to the good of Gods Children, but are onely entrances( as it were) and beginnings of greater miseries, and of far more fearful judgements, out of which, they shall never bee able to deliver themselves. And on the contrary, when they live in health, in pleasures, in peace, and prosperity, these are no arguments of Gods special love, but serve onely as snares to hold them fast, and to fat them up against the day of slaughter. Their destruction( as Salomon saith) shall come suddenly and who knoweth the ruin of them? Although they be advanced to the honors and preferments of this life, haue liberty and power to order all things at their pleasure, to the benefit of some, and to the hurt of others, as they think good; yet their glory & triumph, their delights and prosperities how great and glorious a show soever they carry to dazzle the eyes of men, shall not only be of no long continuance, but even as nothing in comparison of their ruin and destruction, which shall be wonderful fearful, and continue for ever. Those things which in their own Nature are sweet, shall bee sour unto them; and such things which in themselves are bitter, shall become unto them much more bitter, according as of this difference speaketh the Apostle Paul to Titus. Chapter. 1. Tit. 1: 15. unto the pure are all things pure, but unto them that are defiled and vnbeleeuing, is nothing pure, but even their minds and consciences are defiled. And Rom. 2. Rom. 2.7.8 To them, which by continuance in well doing, seek glory, and honour, and immortality, eternal life: but to them that are contentious, and disobey the truth, and obey unrighteousness, shall bee indignation and wrath, &c. Now, the due consideration of this truth, as it discovereth and serveth rightly to reprove the miserable blindness, and intolerable blockishness, and carnal sense of this world, which maketh little or no account at all of the true fear of God, esteemeth and accounteth such alone to bee most blessed and happy, who enjoy the riches, honours, and pleasures, of this life: So that if a man bee wealthy, and of countenance and estimation in the World, and passeth his daies in ease and delight, although he be never so voided of the true fear of God, never so vain and profane in the whole course of his conversation; yet is he thought and judged of the most part to be an happy and blessed man, he is much set by, and had in great reverence and respect: but on the contrary, if a man bee in poor or mean estate, in any trouble, affliction, or distress, although he be never so plentifully replenished with the true fear of God, and with the sanctifying graces of Gods blessed Spirit, yet he is of most men, nothing at all accounted of; nay most commonly even rejected and despised. So that there is as great cause at this day, as ever heretofore to take up the complaint of the Prophet Habacuk. Hab. 1, 2, 4. Chap. 1. O Lord( saith he) how long shall I cry, and thou wilt not hear? even cry out unto thee for violence, and thou wilt not help? And a little after, The Law is dissolved, and iudgement doth never go forth, for the wicked doth compass about the righteous, therefore wrong iudgement proceedeth. As this doctrine( I say) rightly serveth to the discovery and just reproof of this profane partiality among the sons and Children of men: even so doth it offer us a double use; first, very notable occasion to examine ourselves, whether wee bee endowed with the true fear of God or no. If knowing and considering our wants and infirmities, & how far wee are in every respect, from that perfection which God requireth, we love the wholesome Instructions, Exhortations, and Admonitions of Gods word as our life, and do esteem of such as God hath placed over us to this end, and are zealous and faithful in their callings, as blessed and precious Instruments of our salvation: And if wee haue an holy care and conscience to glorify GOD accordingly in the reformation of that which is amiss: If we serve and honour God as our Father, depend vpon his will with reverence, & haue above al things an especial fear, least by any means we should offend him, because of the love which we bear unto him. If we take heed to our feet when we enter into the house of God( as Salomon counseleth. Eccles. 4. Eccle. 4, 14. ) and be more near to hear, then to offer the sacrifice of fools: coming to the holy exercises of Religion with prepared hearts, by prayer before hand unto God for the gracious assistance of his blessed Spirit: and if the word of God when we haue heard it, bee unto us a word of power, to cast down holds, the imaginations also, 2 Cor. 10, 4, 5. and every high thing that is exalted against the knowledge of GOD, and to bring into captivity every thought, to the obedience of Ghrist, as speaketh the Apostle. 2. Cor. 10. a word of reformation also, & of life and salvation: If with full purpose of hart we clean unto the Lord, delight in good things as in our life, and eschew every thing which wee know to be evil, as deadly poison: If we be zealous and resolute in the truth, are not ashamed of Christ, Rom. 1.16. nor of his Gospel, but labour and endeavour to grow and go forward in all dutiful obedience according thereunto, as we grow and go forward in years and daies, our latter works better then our former, and we bringing forth fruit in our age. John. 13, 34 Mat. 5.44. If wee love one another as Christ hath loved us, yea, even our Enemies, doing good to them that hate us, and praying for them that persecute us; If we rejoice in good things with them that so rejoice, and especially because our consciences are certified by Gods Spirit, that our Names are written in the book of Life; If we bee vexed in soul, to see and consider the unlawful deeds of wicked and ungodly men, and with the Prophet david haue our eyes gush forth tears, Psa. 119.53.136.158. because men make no conscience of Breaking Gods commandments: Eph. 4.26. If we bee angry and sin not, not suffering the sun to go down vpon our wrath, love such as preach and profess the fear of God, because they do so. If we be careful to keep and preserve our members from being the Instruments of sin, Rom. 6.13 and to make them the Instruments of holinesse and righteousness: These and such like, are infallible Arguments and Demonstrations of the true fear of God in us; and then according to Gods promise, may we boldly expect a blessing vpon our souls and bodies, upon our wives, Children, and posterity, that we shall haue in this life all necessary Testimonies of Gods special love, and in due and convenient time be exalted to eternal life. Whereas on the contrary, if we feel not these effects in any comfortable measure: how can we possibly haue this assurance? After this manner, if we examine ourselves and the State and condition of the time wherein wee live; shall wee say that such haue the true fear of God, that are puffed up with such high and proud conceits of themselves, as that they think great scorn to be instructed, admonished, and put in mind? That account such Ministers their deadly Enemies, that will not flatter them in their corrupt humours, but deal plainly and directly for their amendment? And are so far from being amended, as that they wickedly take occasion hereby to harden themselves the more, and to wax worse and worse? Shall we say that such men haue the true fear of God in them, who never come prepared to the hearing of Gods word by prayer before hand, for the humbling and sanctifying of their harts? Nor make any conscience to walk in obedience, according to such wholesome instructions and exhortations as are delivered unto them? That are vain and horrible Swearers and Blasphemers, malicious, envious, given to contention, quarreling, and debate? Such as reject all good motions tending to true Christian peace and love, and will never be appeased? Rom. 1, 29, 30. Such as are Scoffers, Railers, filthy Talkers, Whisperers, Backe-byters, &c. Shall we say, that such men as they are do truly fear God? Surely, let others judge as they list, it is to me an evident truth, according to the evidence of the word of God, Rom. 3.18. that there is in such no true fear of God at al. And if ther be in them no true fear of God, then is it withall as clear and evident, that what show or countenance soever such men carry, and howsoever it be otherwise thought and judged of in the World, yet are they even accursed in their souls and bodies, in all that they possess; yea, in all the works, actions, and enterprises of their lives: they haue no true testimony of Gods special love in this life, and their portion after this life, must bee with the devill and his Angels, from which there shall never be any redemption. And now, whether this be not yet the disposition of many at this day; yea, even of some within the compass of our own experience, I will not urge it further, but refer it to every mans conscience to examine and conclude. Another use arising from the former doctrine, is this, that to the end we may be blessed of God, and that not onely with temporal, but especially with such gifts and graces as are spiritual and heavenly: that wee wholly dedicate and consecrate ourselves to the true fear of GOD, and to worship and serve him according to his word all the daies of our life. All the daies of our life( I say) for it is not enough to fear and serve God, and to seem religious for a time, but if we will be blessed of God, we must fear him, and glorify his Name in the practise and performance of his will and commandments for ever. And therefore notably saith Salomon. Pro. 28. Pro. 28, 14. Blessed is the Man that feareth alway. Assuring ourselves, that having the fear of God after this manner before our eyes, and walking in obedience according hereunto: how basely soever we be esteemed and accounted of in the World, and howsoever hated, contemned, or rejected, yet shall we not fail to be blessed of God: For Blessed is every man( saith david) that feareth God. he doth not say that a man is blessed because he is rich, neither that he is unhappy or accursed, because he is either poor, or otherwise contemptible before the Sons ▪ of Men: but from hence deriveth he the foundation of all true happiness, that Men fear God. And therefore for the conclusion at this time, what great need we haue to pray unto God, to give us one heart and one way, that we may fear him for ever. And to make an everlasting covenant with us, that he will never turn away from us to do us good, but to put his fear in our harts, that we may never depart from him, I need not press it any further, every man that hath any spiritual feeling, may easily perceive and understand it: And the lord give us all grace to make good use of it, for Iesus Christs sake, Amen. FINIS. To the godly disposed Reader. THE Lord, the searcher of all heartes( Christian Reader) doth know, that when these Sermons were first preached, there was no purpose at all that they should come( at any time) unto the press. And therefore were the several Doctrines applied, according to the occasion and necessity of the time, as might best fit the capacity, and tend to the good of those that heard them. Notwithstanding( for the reasons which in the Dedicatory Epistle are expressed) it hath since been thought most convenient and necessary, that they should be published. And howsoever vpon a second view and meditation, many things might haue been added, or changed to the better: yet( for the same reasons and considerations also) it was not judged either fit or safe. But that all and every part( as near as was possible without addition or detraction) should come abroad and discover itself( even at noon day) in matter and form, in the very same words and Phrases, wherein at the first it was delivered. Nothing doubting but the godly, learned, and judicious Reader, will thereupon be induced charitably to interpret all things, to bear with such defects as he may discern and judge the best. Now if that which was intended thus for the good of a few( and tended to the offence and hurt of some) do by this means redound to the profit and comfort of many:( for one and the same Doctrine of Christs gospel becomes often( as it is well known) a savour of life to some, and a savour of death to others:) Let such as feel and find this profit and comfort, praise God for his merciful providence towards them in this behalf, and pray for the ioy and comfort of him, who in this hath laboured for the same unto them. And who in a greater measure( through Gods assistance) shall express the desire of his heart herein hereafter, if God vouchsafe life and peace: and if this already done, haue( as there is hope they will haue) the wished effect. In the mean season, let all true Christians bear this Lesson in mind( as which by woeful experience) is found most necessary and profitable for them. That they take diligent heed( as they tender the glory of God and their own salvation) that they do not so much respect the persons of such as are set over them in the lord, as the wholesome Doctrines of Gods word, which they teach and deliver, least through a dislike which they haue of the men, they lose the grace that is offered unto them. It being most sure and certain, not onely by the examples and testimonies of the Scripture, but by lamentable experience, that where the people are ill conceited of the Minister, though he Preach the word of God never so soundly and sincerely, yet is the profit that they reap thereby but very small. Not without great cause therefore, to the end the Iewes might beleeue in him as in the true son of God, sent of God for their good and salvation: doth our Lord Iesus Christ. John 10. joh. 10, 37, 38. require at their hands a due consideration of his works. As knowing well, that until they had a good opinion of him, and by his works became persuaded that he was of God, whatsoever he should teach and Preach, would bee but in vain, and without effect. And surely this is a point of great importance. Few among many duly considering, what great hurt they do to themselves, and how much they hinder the salvation of their own souls, in withdrawing their hearts and affections from the Minister, and in nourishing strife and contention with him, whom God hath sent to break unto them the Bread of life. If the Minister for his part be not in truth and sincerity of heart, very willing and desirous to live in love and peace with those that hear him. If he be guilty in himself of bearing envy or malice towards any of them, he cannot withall but be guilty of his own soul of unfaithfulness in his calling, and that he hath great want of true love, both towards Christ and towards his Church. And surely so long too, it is unpossible that he should perform the duties of his calling, with such cheerfulness, zeal, and power, as otherwise he might. And therefore howsoever such a one doth worthily deserve to be sharply censured and reproved, yet must the people take heed, that( if it be for no other special matter in him yet) in regard of their own good and salvation, they settle their affections vpon him in as kind and loving a manner as is possible for them. Assuring themselves, that the main & especial hu●t that can ensue( by quarreling and contending him with, by making him the object of their malice, and by scoffing, reproaching, and traducing him) is to themselves. They hereby hindering their increase in knowledge, in faith, and repentance; and wilfully debarring themselves of all other graces of sanctification. For so long as they like not the Minister, they come to the hearing of his Preaching with no sincere affections, but with prejudicate opinions, take few admonions or reproofs in any good part, are apt to wrest and pervert every thing they hear. And so whereas the Doctrine taught is in itself, and unto others the savour of life; it becomes unto them the savour of Death. As if it shall please God to open their eyes, and to touch their harts, with grief of hart, and with remorse of conscience, they will be constrained to aclowledge. Thus wishing to every faithful one, as unto mine own soul, I cease any further to hold their eyes from the work itself, which now at length comes to the view, as silver, no less tried then seven times in the Fire. Notwithstanding, of this yet further I must desire the Christian Reader to bee advertised, that whereas I comprehended the whole ensuing matter of these seven verses into eight Sermons, and so delivered it to be printed: it is now( but by what means I know not) distinguished into twelve. By reason of which new division, diuers of them haue neither orderly beginning nor conclusion. The which, as it nothing pleaseth me to behold: so could I not but cause the charitable Reader( for mine own discharge) to understand it. It lying not in my power to prevent this change, many of them being printed before I had any sufficient notice thereof at all. Farewell. John Frewen.