•>- V r-i. Cr*-'" .*V' ■»«<>»^’*' ■■«'» S^Ki--*' '*' i V • > / AN EXPOS! T I ON VPONTHE THREE FI RSI Chapters of the E p i s t l e of Saint to the Romanes. The Occafion and Scope of the Epiftle. occafion of this Epiftle '' ; fecmes this; Report of manh ;fold difagreements, both in ' judgement and affci^on, rifen i in the Church of Romejconfi- I fting partly of levves, partly of (Gentiles. The lewcs (ome of I them whoiy oppugning the Gofpell, others mingling Law and Golpell together, in the cafe of luftificationjand ioyntly all-excluding Gentiles from fellow (hip inChrift. The Gentiles againc,proud¬ ly infulting ouer the lewesj becaufe God, hauing reic- <^ed the body of the lewes from being his people,had grafted them into the body of Chrift. Now to allay all thele controuerfies and to Icttle them in truth, and vnitieof iudgement and afFedions,thc Apoftlc, being hindered from comming to them, deales by letters. B CHAP. I _ ^ erUiWi if left-is Chrifi^ called to (i HI nyf^Jllcj put apart topceach the ^jojpell If god. H E parts of the Epiftle are principally i three. Fir ft, a Preface or Introdudion, from verje i.to 16 Secondly,a Trca- r® tife of Chrifhan doeffi'ine, of three branches. luftification, Sandlificat^on, Predeftination, to Chapter 12. Third- ly a Condufionj wherein is an Exhortation to fundry Chriftian duties,and a Valedidion,or bidding farewell, with fundry falutations, and greet ngs, according to the CLiftomeof E pi hies, from Chapter 12, to the end. The introdudlion hath three members: firff,an In- fcription;fccondIy,a Salutation: thirdly,an Exordium, or entrance into the matter it felfe, by infinuation. The infeription contayneth a Oefeription ; brfI,of the writer; fecondly, of them to whom theEpiftle is diredled. The writer is fet forth,firft^by his proper mmQfPaul: (econdlv, by his titles of Office, one generall, a feruant of Chriffi, another more fpcciall, an Apofl:Ie5 ftrated by the caufes efficient: firfl:, principal!, Chrift, verfe c. leffie principall, calling,and feperation. Finally (ubordinate, preaching of the Gofpell5 obedience of faith; fupreame, the glory of God. The Gofpell it felfe illuftratcd, firfl:,by the Author God; fecondly, the fubied matter,Chritl; deferibed by his double Sonfiiip, Humane,of Diuine of God; let firjl chapters cfthe Rom.^.nes. Ve: fet forth by the adioyned declaration anu nr;, negati¬ on of itj that aifo amplyf]ed,firft,by the manner, migh- tely-, fecondlyjby the incane/cfurredion;wholeChrift by his dominion. Perfons to whom hee writes deferibed; firft, by their place of abode,RomCj fecondIy,certaine adiunfifs,firlt, Gods louejfccondly, vocation; amplified by the Au thor,Iefus Chriil:;and holineire: fo that in the inferip- tion are fourc principall things; firh,adefeription oGhe perfon writing; fccondly, of the Gofpell; thirdly, of Chrilfs perfon; fourthly,of the Romanes,to whom hee writes. •Touching the name of and alteration thereof many opinions might be reheated; for my part, the moll probable 1 take that of Hiercme, conieduring it to hauc begunne vpon occafion of 'Tnulm the Pro- confuil his conuerlion; the reafon of his coniedure, becaufe hee then fir ft tookc the name Kii'Taul, Theophila^i inquiring the reafon of thischange,thiis anfweres;heew'as therefore of Sml called PWthat he might not feeme inferiour to 'Peter:, the chiefe of the Apoftles; no not in this, that his name was changed.For manner of calling equal!, if not fuperiour; for reuclati- ons, perfccutions, paincs in the Minifterie, blefting on his labours, feruencie of zeale,integritieof lifc,noway inferiour. Nay not in this, that hee had his name altered vpon fpeciali occafion. Let Papifts now goc and boaft of Peters primacie; if any way a primate to the reft, in order of calling, fpe¬ ciali fauoLir with Chrift, meafure of grace; (for as for fu- perioritie in gouernment they are too fhameles in clay- mingit)yetin allthcfe Paul\s2iS hisequall,ifnotinraoft of them, h is fuperiour. Tauh ] Reafons for prefixing his name; firft,to ftiew his rcadines to iuftifie andmaintafnethedodrinchfre B 1 deliucred, In epijl, ad ihil'T/i : Ad. 13. iz. T heoph, in Rom. I. Vfe. . * 2 Pet. 3. x^. ^2 Cor. 4.3. ^ Iohn.6.4j. Icr.31.j4. ' 2 Pet. 1.19. . v th three .. ; of all gain-fayers, and fo to pro - .fc 5reater credi t to his do(flrine, in the mindes ot the iamd.] In refpe< 5 f of his diuine fubfiftencchewas begotten,not made : in regard of c JqJ,. his humane nature made,not begotten. This making <1 Gal. 4.4, was nothing but an adlion ofthe Ipirit,of GOD in Chrifts conception, framinghisbody ofthe llibftancc of the Virgin Mary. See Luke 1.35. Realon, why made not begotten after the ordinarie manner of men, bcfide the will of God, this : that Co the Ipreading of originall fin might be flopped, by the worke of thefpirit of God: it being a rule fet downe as it feemes, by the wilcdome of God , that who fo is borne of man by ordinarie mixture of man and woman, Ihould thereby receiue the infeftion of originall corruption. So that we neede not with the Franctfcans, runne to thepuritieof his mothers conception, and birth, to make him apurelacrificc, conlidering he is made,not begotten after the manner of men. And as touching the Virgin A/4>y,thoughwe acknowledge her blelfed amongft women, andlandlified aboue the ordinarie degree ofmen and womenjyet that flie was tainted with fin originall, both theferiptures teach. Row. §.iz and thofe fruits fpringing from this route fufficiently tefti- fie, Luke 2. 48. loh. 2.4. .]Not by change of the Deitie into the huma- nitie: for then how could he haue borne Gods wrath, C 2 or A p. I. An Expfififhn vfsn the three or merited hisloucfcr vs ? Nor by mixture of both "natures to make one compound, as when water and wine arc mingled 5 but by hailing the manhood vni- ted to his Deitie, and alfuming the nature of man into thevniticofhisdiuine per/bn. Meh. 2, 14. 16. So was it ncccllarie, that God and man Ihould be vnited inChrifls perfon, that attonement might be made betwixt God andthefeede (tAhraham. Firft, otherwile how could hee haue borne Gods wrath ? Se¬ condly, fatisfied his iuilice ? Thirdly, performed due obedience ? Fourthly, merited at Gods handeyther for himfelfe or vs ? Sec Heh. 9.14. A greater matter therefore then Papifts imagine toiatisfie, merit, or lupererogate: for none of thefe had beene polTible, no not to the man Chrifl: Icfus, except he had beene God alfo equall with the Fa¬ ther. Of the feede ofDa/iid^ as appeares by the genealo¬ gies, m^at. I. Luke 3. Where though the Euangelifts differ in the order of his difeent from Damd, the one intending to fet downethe fucceffion natural!, the o- ther the legall fucceeding into the kingdome; yet both agree in this, that they fetch his pedagree from tiid. Where thequeftion may be, how Chrift being made of thefeede of Dauid, could efcape theinfediion oforiginall fin i lAnf. In originall finne,are two things: Firfl:guilt5thatby 'i^dams tranlgrefiion lay'vponall thole that were begotten of him : this remoued from Chrift, becaufe he was not begotten of nAdam ; though hetookc his lubftance from a child of Se¬ condly , the corruption ; this ftopped by the workc of the holy Ghoftj ftopping the propagation ofthat infedion, or rather purging of that part of the Vir¬ gins lubftance alTumed by Chrift from that inclina^ tionanddifoofitionnaturallvnto cuill. Of 21 firfl chapters of the Romanes, VcriC3> _ ■ - . N.- . Ofthefeede efDa/ 4 d.] Therefore true man Si^'Dar was, Confer Heb. 2.14. Tov wlmPaul fpeakes: '\om. 8.3. of his fending in the liinilitude of iinfull fiefii, hee would not haue Co vnderftoode,as if he thought him to haue had oncly a bare fpeElrum, and Ihadovv of man,as LM<^mche^s dreamt. See Luke 24.3 9.43. but hath refjaed: therein to that fraile, and outward miferable elfate ofChrifl lefus, wherein hee liued as if he had bin chiete of iinners, it being impof- fible that the lewdcft finnerjfliouldhaue endured more miferie^then whathe inhimfeif innocent.yet fuffered, hailing our fumes imputed vnto him. Sent therefore he was in truth of humane nature, and in habit, and appearance oneJy of a f inner, bailing no linneofhis owne, Hcb, 7. 2 6, yet madefinne for vs by imputati ¬ on. 2.C(?r.5, 2i«Rearons,whymademan. Firfl,that the promife might be accompliIhed. Se¬ condly, becaufe his brethren for whom he was to fatif- fie,both by acT:iue, and paffiue obedience, were parta¬ kers of flefii and blond, Heb, 2. i 4, Thirdly, that in our nature he might feele our frailties, and by ex¬ perience learne commiferation. Heb, 2.17.18* Firfl,apatterne of'humilitiejand an inflrudlion to de¬ mit our felues,that we may gainc our brethren.Second- lyfmeanes of comfort in miferies.ThirdIy,incourage- ment to bold and confident prefenting our prayers at the throne of grace, Heb. 4,. » zyfccordtng to theflefh.'\ That is',as he was man: fo are the two natures though combined, yet not confounded; God and man are vnited in Chrifl; but God-head & man¬ hood not confounded,as appearesby notes of diftimfli- on continually adioyned. I mcanc not here fo much as to mention the herelie of Eutiches^ or of the Acephiah his off foring 5 for I hold Hypertm his aduice good,that a minifter in his popular Sermons Ihould content ' C 3 hitiK Vfe, 'Phil. 1.3.4.5. iTetv.n.-z-t- Hcfv.xil.3- OhferC^ I. An'Exfofit'mvpon the three \ himfelfe to deale againft the errours raigning for the prefent in the people, rather then by ncedlelle menti¬ on of buried hcrefies, giue them occalion to inquire into them» Onely fo much as our vbiquitaries haiie of late re¬ called, of thefe grolfe herefies, I will briefely pro¬ pound and as briefely confute. Now from this ground, I thinke it will follow, that lith the natures are not confufedjor tranf-lufed each into other, the properties alio muft needes remaine to eyther nature, without thishippofed translufion each into other: for that rule I thinke will neuer be dilproued jconfound the proper¬ ties yee conlound the natures; take away the proper¬ ties yee takeaway the natures: transfufe the properties, yee transfufe the natures. Secondly,ifproperties be thustransfufed jl demand whether this transfufion bemutuall, or reciprocal! or not that is,whether as diuine properties are transfufed into the humanitie-, fo humane alfo into the diuinitie: andfurel fee not,but that from the fame ground of perfonall vnion, we may as well lay, that mortalitie is really transfufed into the Deitie; as vbiquitie into the humanitie: for whereas they fay, the God-head is not capable of infirmities humane, «^c. weemay as truely ‘ fay, that the man-hood is not capable of diuine excel- iencics, as they are diuine. Secondly, if diuine properties befo communicated vntothe humanitie olChrift, that therby thehumaSfe nature becomes omniprefent,&c. why not alfo other properties pfeternitie, a parte ante- immortalitie, fim- plicitie, all being equally out ofthe fame grounds dedu- cible as ^ny one ? Nowlkall w eal 'ttle fee their realbnsthey may all be referred to thefe three. Firft, perfonall vnion. Se- I condly, that phrafe, vied by the fathers, comm unica¬ tion I frfl chapters efthe Romanes, Vcrfe ( tionof properties. Thirdly, flate oi glorie. Now if it beproucdvntovs, that neither of the(c prouefuch a transfulion as they imagine,! hope our people will be armed fulhciently againft the errour of vbiquita- rics. For the better difeerning of the inconfequence of j the firft reafon, it fhall not be amillc a little to enquire. I Firft, what perlbnall vnion is; Secondly, what it is that thehuraanitie ofChrift thereby receiues. For the firft, perfonall vnion, it is the vniting and knitting of God-head and manhood together ; whereby is made one perlbn of the mediatour; where¬ in arc three things- Firft, that it is an vnion, orma- king of two one. Secondly, the things thusvnitedj Godhead, as it is limited to the fecond perfon in Trini- i tic, and manhood. Thirdly, the terme of this vnion, they arc made not one nature, but one perfon of the mediatour. Secondly, weigh what it is, that the humane nature receiues hereby. Firft, lubfiftance in the lecondper- fon of the Trinitie, whereof itfelfeis of it felfe defti- tutc. Secondly, extraordinaric dignitie , inlbmuch that it is a peculiar temple tor the Deitie of Chrift to dwell in,and wherein it ftiewes and manifefts it felfe, more I glorioullie then in any creature. Col.z, 9. Thirdly, more necre familiaritie with the God¬ head then any other creature, Angels, or man,hathor can hauc. Fourthly, an extraordinaric mealure of habituall graces^ of vnderftanding,wifedome,holineire,&c. Such as in that meafure dwels in no creature.1.14.15.16. Fiftly, a partner agencie with the Godhead, accor¬ ding to its meafure in the workes of redemption and mediation. C 4 Now -A,4p. I. An 'Expoftttmvpon the three Now the vbiquitaries adde hereto a communica¬ tion of diuinc nature and properties to the manhood, lb as to be informed and aduated thereby : infomuch that the humane nature receiues into it felfe, from the Deitie, a power to be omnipotent, omnifcient, ornni- prefent in it felfe: a thing that cannot agree to the hu¬ mane nature of Chrift, without being made God 5 for that which fomeobied,that not'i'ithClanding this kind ofhauing diuinc properties communicated, yet the manhood is not Godhead, becaufe it hath them not of it felfe, but by participation from another, is friuolous ♦, for howfoeuer thefe things be had, ifthey be had, as they teach, fbas to informe the fubiedl wherein they dwell,they make it God: in as much as thefe things are diuine properties, infeparable from the diuine na¬ ture, nor can any thing be faid to be properly omnipo¬ tent, omniprefent, &c. but it muff be confeiTed witnall to be God. ^«.How then are thefe communicated vnto the man¬ hood in Chrifls perfbn ? Euen as the diuine na¬ ture it felfe and none otherwife, that is, fo as they dwel and fhew themfelucs in manhood j and fo as that the manhood vnited vnto the Godhead, may fay of them they are mine, not by way ofinformation, but in refped: of poireflion after a fort: %attoneftitppoJitij as diuincs fpeake. So that this being all that by vertue of perfbnall vnion acrewes vnto the manhood of Chrift, it will be impoffible from them to infer fuch a communication of diuine properties vnto the humanitie asvbiquita- ries dreame of. Their fecond ground is, thatphrafe of fpecchvfed by the Fathers for interpretation of fundry feriptures, which they call m-oiv^viccv .’J^ico/a/xf&VjOraslbmetermeit koii’Cjvim/ 6vo/a,xts) 1’^ which indeedc according to the fenfe firjl Chapters of the Romanes. Verfc 5 . I fenfc of the fathers, is nothing elfe but a manner of fpeech, whereby in refped of that vnion perfonall of the two natures in onethe properties of the feuerall natures are predicated eyther ofthc whoIc/;«yj>- pojtftim, or ofthe feuerall natures in the concretefox by reafbn of the fame perfonall vnion, it comes to palfe, that the two natures interchangeably take the con¬ crete names each of other in predication; Co its faid : tyfd 7 s 20.2 8.God purchafed the church with his bloud-, not that the Godhead flied bloud , but becaufe a per- fbn that was God flied bloud to procure redemption : not which it had as God; but which it had in the man¬ hood vnited vnto it; fo 3.13. the Sonne of man talking with Ntchodempu^isCsLid to be in heauen : not that as he was man he was in heauen, while he was on earth 5 but becaufe that perfbn thatwas fonne ofman, wasby fomething in his perfbn, that is,by his Deitie, in heauen ; fo in this place,wherc wee haue a patternegi- iien vs, to interpret all fiich alternate predications: the Sonneof God is faid to be made of the feede of but how r according not to his diuine Sonne- fliip, but according to his humane nature , vnited to the Sonne of God: and how will it hence follow, that becaufe the properties of the diuine nature, may be I enunciated of the perfon denominate, in the concrete of the humane nature, therefore the diuine proper¬ ties are communicated to the humane nature, fo as to informc it. And as a learned Diuine and Logitiari faith well, iif thefe men had learnt in this point to diffin- guifli between predicate iii^fc'/uta,andlimitata,we fliould foonefee an end of all thefe vnfcafo'nable and bitter contentions betwixt brethren. Their third ground is, the exaltation of Chrifls humane nature to the ffatc of gloric, and that which they ciWfatfimmaie(iatisy whereinto Ghrifl: entered at his ^ An Expofifhnvp0n the three Jl Hisafceniion: whereby they fay Chrifl: in his man¬ hood, receiucd an infinite power andglorie, &c.,^r^ fo this power to be euery where prefent. ' ^ ^ Now that Chrifts manhood feceiued not his exaltation to the ftate ofmaiefty atid glory,any iijen| ^ nature of being omniprefent, the other grounds for^* merly laid doe eafily euince : for as perlbnall vnion makes not the manhood God, (b neither doth exalta¬ tion into (late ofglorie : for that is ftill manhood though exalted vnto glorie; and therefore though he receiued glorie more then any creature befides ; yet not this glorie for his manhood to be God, or to haue any fuch propertie, v'pon hauing whereof,it mu ft needs follow that it is God; for it’s ftill a creature finite, &c. though themoft glorious ofcreatures, yet a creature 5 God hauing laid that he will not giue his glorie vnto any creature 5 no not to the humane nature of Chrift. . Much more might befaidtothis purpofe, but that I remember forwhofefiikesl pen thefe obleruations. For vs let vs learne from the Apoftle, how to vn- derftand all thefe places of Scripture, where weake- nelTes aregiuento God,Chrift, ordiuineexcellencies; vnto man Chrift, namely thus,that they muft betaken as fpoken,'ax'T’aMo'c. i 'Tet.i.xZ. Nowlandification is here alcribed to the Diuine na- ture,as it is in Chrifts perlbn.both becaufe by it the hu¬ mane nature was madepartaker,of habitual created ho- Iineire,whither immediately, or mediately my the work of the holy Ghofl: it matters not: asallb becaufe his Diuine nature, is that thatlandified his obedience,and made all his adions and paffions, vndergone for vs, of prife and value with God: in which fenle the temple is laid to landifie the goldjthe altar the gift, ^wherfore heis faidbythe eternal fpirit to offer himfelfvnto God ^ without Ipot, that made him a fpotlelFe facrifice, that gaue it power to purge, and expiate our finnes. So r 27 * Mat.13.17. zp. ’’Heb.9.14. v> ri A p. I. An Expffiwn vfon the three Vfe. <^^753.2.5. Sohowfocuer the glory of ChriftsDeitie wasoucr- fliadowed, and almofl: ecclipfed by the frailties of his humanitie, miferies of Iife,lhameofhis death,yet plea- fed it God at laft, by an inuincible demonllritionj to proue him to be the Sonne ol God: (w<..) by his re- furredlion from the dead. Confer. <>AU, 13.33. where he is faid in the day of his refurredhon to be begotten of his father, dechirauae^ as diutnes interpert, beeaufe then hee was mofi: cuidently lliewen to be the Son of God,andnot ameere man. Reafons of this deejaratf on. Firfl, to confirmc the faith of his children that fee- med a little to dagger at the fhamefulnclfe and bitter- nclfe of his Pallion. Secondly, toconuince thelewes ofwilflill impietie that had reicdled this done, now made the head of the corner. From whence may Gods children learne comforts aga'nd the many abafuresjwherto they are heerefub- iedl.and in refpedl of them condemned,as lob by his in- difereet friends, of hypocrilie in Gods feriiice; furely if we looke to the outward edate of Gods children in this life, weediall findeit true of them that ^7 fpeakes of ourSauiour^^ neither forme nor beautie,nor any thing why they fnouldbe delired 5 defp.fed, and reiedled of men,&c. the very feu na and off-fcouring of theworld: but know wee for our comfort, that there will one day come a day of declaration, wherein the fbnnes of God dial 1 be reuealed, by their glorious aduancement into Godskingdome,atthe day of refurredion, as %pm. 19. Yea, in particular blemilhes, whereby our good name and innocencie isquedioned, let vs thus com¬ fort our (elucs,that the Lord fhall one day bring forth our righteoufneire as the light, and our iudgement as thenooneday, Pjal.^y^ 6 » Verfe firji Chapters of the Romanes. Verle ^ ( Verfc 5. 'Bjvohomrvse hdtie reeciufd grace and asappeares by his be¬ neficence, /I/,-7/^.3'. 44. There is a fpeciall loue, where¬ with he loueth his elethe firft certaine euidence where- ! by God declares his loue to vs in Chrifl. j It is a dangerous erroiir of worldlings whereby they ; conclude from common bleflings, fpeciall loue ; as j wealth, profperity, though Salomon haue taught that I no man can know loue or hatred by any externall blef- fing. ^ In as much as all thefe things come alike to all, ^ let vs ifwe defire to haue comfort by alTurancc of Gods fpeciall loue,lookc to this fpeciall worke and fruit of his loue, effedluall calling. Callod to be Saints.] That is, by calling made Saints: D 2 for 111011.5.39. • loh.10.4.5. I Toll 41. I Thcf.5.zi. Hcb.5. Vfe, Obfer^ ^ Eccle.p. r. iMat,5.44. ^ ^6 Obfer, Vfe. Obfer. in I Cor. 1.2. ” I Cor.tf.T I. o Aft.24.16. C H A p. I. BxpofitfOff vpen the three for this is the nature of Gods call j to make them that which they are not by his calling, %cm 4 1 7. So tlien calling is not procured by our holinelTc, but holineire wrought by calling, Therefore it followes that God neither in calling or eledion refpedls our prefent or future holinelfe, as to be moued thereby to eled: or call vs , he hath cholen vs to be holy, not becaufe wee were,or were to be ho¬ ly, further then he according to the good purpofe of his will determined to worke holinelfe in vs. E^he. 1.4 ♦ I I. Againe, oblerue here the necellarie effed and inle- parable confequent of efFeduallcailing,thoiigh it finds vs not Saints, yet it makes vs Saints; for thereby is faith wrought in vsjby faith,vnionwithChrift, Ephe. i.iy. from this vnion flowes a Communication ofthe Ipirit, to fandificand renue vs after Gods image,2 Cor.5.17. I Ioh.3.24. Hereby then may wee try our calling, euen by the effed thereof^our landification 5™ a number of people pretending faith in Chrift, vtterly dilclaime holinelfe anft fandification, and .being reproued for thdr linnes, their fmalMinnes efpecially as they terme them, throw olf all with this excufe, we are not Saints 5 what then ? Diuels? for I know no medtum, 1 loh.y 8.9. yet that we erre notj know that there are degrees of fanditic: Ibmc perfedly landified, as the Saints in heauen 5 fbme not perfedly in themfelues. Wherein thenconfiffs this (anditie,that by calling w'e are made pertakers of in this life? ^nfwer. Firft, fruition ofChrifts holinelfe by imputation; fe- condly, inchoation of inherent holinelle wrought by thefpirit thirdly, endeauour to be holy; o fourthly, fcpcralion from the vncleaneneife of the world, and confe- firflChAfters of the Romanes. Vcrfcy, i confccrating of our fducs wholly to theferiuice of God. iCor.6.\’j.& 7,1. Now followcs the laliution or lux.w where arc three things 5 firft, the thing wiflicd for vnto the Romanes, Grace andneace,SQCond\yjiht fountainc,C 7 Father. Thirdly, the mediatour ormeane, by whom they arc procured and conuayed vnto vs, Chrtfl lefm. I 3 y grace here vnderftand the fauour and good will of God,with all thofe other gifts of grace dowmg thcr- fromrthc firft called grace makingacccptable-,the other grace freely giuen,as^(?w.5.15.by pcace,arter the phrafe of the riebrerves^aW profperity inward and outward,and which is not the lealt part of this happinelTe, the f.veet peace of a good confcience, arilingfrom alfurance of GodslouefovsinChrift.Now thisfalutationis atlarge and didindlly bandied by many 5 fee efpecially Mafter PerkwsinGai. 1. 3. vnto whom I referre the Reader for further explanation. Some generall things onelylwili propound. Firft aquellion. ^esi. How F»i«r/acknowIedgingthele Romanes to bealreadiein ftatc of grace, prayes yet for grace and peace vnto them ? Firft, hee prayes for a more plentifull manifeftation of Gods loue, encrcafe ofinhe- rent graceand peace of confcience, as Peter^ / Pet.j.2, 2 ‘Per, 1.2. for foit pleafeth God to manifeft his lone by degrees 5 to worke grace by degrees: fecondly, hee prayes for continuance and confirmation in this bleired eftate,! ‘Per.^,to, i Where obferue that prayers for grace are not vnne- cellariefor men in grace, no not for thofe very graces whereof they are made partakers in a meafure, it is cui' dent here. And I apply it to the detcdlion of that odious fcoffe ofPapiftsat our dodlrineofairuranceofGods loue and pardon of our finnesj they from this dodrinc thusin- D 3 ferre Chap.i. An Ex^ofitionvpen ihe three ierre, that according to our principles our people are bound neuer to aske God Forgiuencire of their iinnes. Reafon. Bccaufe they haue already obtayned it ? It followes not, for cuen thole that haue obtayned re- iniffion muff llill pray, firll, for encrealeof this alfu- ranee: fecoudly, for continuance of this benefit; third¬ ly, fora new acl of pardon in the confcience, accor¬ ding as new finnes are daily committed. Againe, whereas tlieApoftle praying for allhappi- nelFe vnto the people of God , prayes for Gods fa- Liour, and the peace of a good confcience, obleruc wherein true happineireofaChrin:ianconliffs5 viz>:h- Liourof God, peace of his confcience; therefore the Lord prefcribingvnto and his Tonnes, a forme of bleifing the people , p preferibes the very fame things to bewilhed for 5 The Lord hUjfe ard l^epethee, (he Lord make his face pjine vpon thee y and he mcrafnll vnto theC' the Lord lift vphis countenance vpon thee and pine thee peace. And from this forme it feemes the Apo- fllesin the new Telfament with a little alteration of words, tooke their forme of falutation and blefling. Thefe things none can iudge of a right but thofe that either haue felt how comfortlelTe want thereofis; or tailed how Tweet and comfortable the fruition of them is 3 conferre 'Pfal.'^i. 1.2. Now then let all Gods children in the midff of all themiferies of this life, comfort themlelues in this; that howToeuer miferable they may Teeme either to themfelues or others in refpedl of outward eftate , yet they are in deed truly blelTed, . 19.2 ^. I Cor.i.iz, 1 loh.}.2. Neither is it thefpeciall priui- ledge of fbme few,to whom God by fpeciall reuelation giiies fuch particular knowledge, as Papifts teach, but that which God vouchfafeth by generalImeanes to all his children*: and that which eiiery child ofGod, vpon performance of the generall conditions, as repentance and faith, may gather to himrclfe,and profelTe of him¬ felfe without prefumptiun. See Xow.8.19.17. where will be fitter place to handle this pointat large. Ohfer* Nor onciy Papifts, but generally worldlings, fcoife at this truth, particular alfurance; hope well they doe, butalTurance they haue none, and meafuring others by themfelucs, thinke it not vouchfafed to any man li¬ ning ; and yet if .t be marked well, this is had by all Gods children that a^e fuch in finccritie, and he that hath not this particularitie of applymg, hath nothing of faith more then a diuell : the diuels hold generals 3 of Chrifts death 5 remiffionof finnes thereby purcha fed vnto the Church ; herein onely they faile, that Vfe. they apply not thefe to themfelues, nor can bdccue , that they are fharers in thefe benefits; and let it be thoughit 1 42 Thef. 1.8. z Thef 2,7. C H A p. I . 'Exfofit 'ion vpon the three thought no prefumption/or Gods child to outllrip the diuell oneftcpat ieaft, in belicfeof the articles of bis Creede. *l->ublifhed throughout the world. '\ Papiftsheere glory muchoftheir faithjthatitis fo highly commended by the Apoftle 5 and from this place challenge to them- felues the true faith , as (fill dwelling amongft them. To which we anlwere, that it followcs not, afatjfe ad efl'e. lerulalemwas once a laithfull Citie, but the Pro¬ phet complaines fhe was become an harlot 5 as famous was Thellalonica, in thedayes of theApoftlc, as euer was Rome, ® and yet now no face of a Church there re¬ maining ; and the like anlwere we make to all the com¬ mendations giuen by the Fathers vnto that Church 5 that they were true of the church in thofe times , but not therefore belonging to Rome that now is. But will you heare their reply ? Rome by our confeflion, was once faithfullj fliew wee therefore the time when Ihee began to decline and fall from the truth of faith. Behold afottilh Ibift 5 cannot de¬ clinations, and apoftafies be euidenced without poin¬ ting at the particular times, places,& authors of back- fliding ? that they are fallen, wee euidenceby difeord of their dodl:rine,from that here taught and commen¬ ded in this Epifllc 5 but they will not beleeue except we Ihewthem the time, when they began to decline .'as if a man ficke vmto death, when the Phifition by appa- rantlignes difeouershis difeafe, the nature and danger thereof Ihouldlay no its not fo, for you fhew me not the time, and meancs,and proceedings of my difeafe.' lufi. This may ealily be Ihewcd in other herelies : Ariamfms, &c. ftAnf. Not therefore Antichriftianifmje , for that is a mylferic of iniquitie, ^ efpecialiy the be¬ ginnings thereof, almoft inlenlibly conuaying them- fclues firjl chapters of the Romanes . V e iTe 8, lelucs into the Church : Secondly, for the grofe points of Popery wlierein they diflent from auncient Rome, their beginnings,and proceedings,and perfedlion, are euidenced fufficiently by our Diuines. See Pfr/^«/his probleme. Rather let vs note here, that the grace of God is Obfer, notfo tyed to any people, or kingdome, but that for thefinnes of them, God may giuethemto blindnes. and make them beleeue lyes : “ this verified of Rome, “ 2 The!.!. 10. of lerufalem, oncethepraife of thewholevvorld ; of the Churches of AJia, dec. I 1 . 12 . And let it be an admonition to vs that yet Rand, to 'Ofe. take heed leafl: ive fall:^ truftnot in lying words,faying, ^ Rom. 11.20. thetempleof the Lord, the temple of the Lord,&c. ai. Goe to Shiloh, where I once put my name, and fee what I haue done thereto ; Reade at large, ler. 7. from verfe 3. to 16 - A needfull admonition for vs in this t kingdome. wherein ar'c too euident tokens of fecuri- tie this way 5 and as euident caufes, to feare the like iudgement, becaufewee are engaged in the fame dif- obcdience, lacke of lone to the truth, v euill entreatie r 2Thcr2.io. of thcminiftersj^barrenneireof good fruits .* Ifaji 5. from ver/c I. to 8. ^ Mac.2j.g7.38 f Verfe C H A p. I. Jn Eicpofitm vpofs the three Veifep. For Godit my mtnejfe {}vhoin Ifertie tn my fpirit in the Gofpell oj his Sonne) that rrithopit ceafieg Itnakemsntion ofycv V^erfe lo ^Alwayes in my prayers, iefeeching , that by [ome meaner one time or other I might hatis aprcfprrous iournej by the reill of God, to come vntoyou. He fecond argument and figne of Paules loue is his praying, his conti- nuall praying for them, whenfoeuer hee prtfented himfelfe by prayer at the throne of Gods graee •, and the better to perfwade them of this ductie performed by him infecretj heecals to tvitnclle God himfelfe tliatfees in fccret, and that the more credit may be giuento his othe, hee here defcribeshimlclfe by fiich behauiour, as may lullly deierue credence to be giuento his bare word, much more.to fo ieriousa contedation; 1 ferue God w my fftri'ySfc, Now whereas Pauf to perfwade the people of his loue towards them,cals God to witnelle 5 obferue how difficult, and with all how important a thing it is fc^ people to beperfwaded of the loue of their PaftoOr towards them. ’Tattl no doubt had learnt what the're- ligion of an oath was: and that bat in matters of waight and neceffitie, it ought not to be vfed : as tou¬ ching the neceffitie of this perfwafion , it appeares thus ; becaufe the minde being fore-ftalde with this conceit, that the Minifter loues vs not, makes vs mif^ dcemeall things whatfocuer are fpoken, to fuitewith the malicious tountainc, from whence preiudice fup- pofeth them to proceedc .* as when the palate is an¬ noyed 45 frfl chapters of the Romanes, Verfe p. noycd with fomc bitter humour , all things fecme bit¬ ter to the tafte, &c. lb diflikc ofthe people,arifing com¬ monly from conceit of diflikein tneminifter, makes all things found according to that preiudice, and thereby is the effect of the word much hindered. And for thedifficultie of this perfwafion efpecially in naturall men, if we weigh eyther thepolicieofSa- than, that by his fuggeftion efpecially, dnues men ey¬ ther wholly to forbcare hearing , or in hearing not to regard,or in regarding to mif interpret; or the verie inclination of nature, to diftaftc things crofTing cur conceited atfe< 4 ions, as reproofe, and threatning of iudgement,as i /i hrixigA. both topri- narc perfons inthemfelues, and their pofteritie, ^ as alfo to whole kingdomes,^ anJthevtter deftrudiion both of bodie andfoule, fufficiently fhew. To that might beadded, that which is not onely eofen-germainto periurie, but an high kinde of this hclliHifbrfwearingjequiuocating in an othe,prophane- ly dallying with the name of God: Secondly, moc¬ king Magiftracie,Gods holy ordinance: Thirdly, crof^ fing the very maineendandvfcof an othe:* but hereof more at large in due place, IVhom I ftrpie inmy fpirtt.] This elaufe is added to procure the more credit to his ferious proteftation; as ifhefhoLildfay, neither haue you caufe to fufpedl: me either oflightnelfe, or prophaneneire in thispro- teftation: for I feme God in my fpirit, &c. So that here may be obferued what manner of men thofe are to whole oaths credit may begiuen, without exception: fuch onely as feme GOD in their fpirit, in fome honed calling, and furely with mee the word of fuch a man is precious, his oath beyond exception : as for the motl: ferious protedations of others, I fee not what regard they deferue: for me thinks it is as proba¬ ble they Ihould forget the religion of an oath, as walke in other wilfull difobedience. And me thinkes it diould admoniHi thofe in place of authorit/e Is maiedie,whomhere- no place for trud, each fir [I chapters of the Romanes. Verfc p. authority not to betoohafty ofbeliefe, neither in the words,informations,nor yet in thcmoft rcfolute adiura- tions of'mcn deftitutcof thefeare of God: and that it fliouldbe as much enquired whether they be religious as whether homines legates. Andfecondly, wee are all taught how tocarrieour (ekievS, fo that our proteftations may delerue credit a- mongfl: men. Itisa common complaint of many that they cannot be beleeued without their oath, and furely Ithinketheymay as iuftly complaine that their oaths themfelues though neuer forefclute, yet finde fmall credit with many 5 as one faith well, let them line better for lhaine, and fo carrie themfelues in difeharge of du¬ ties both towards God and man, that their oaths nor words may admit any iufi: exception. In the words of this claufe, weigh thefe things 5 firfl, theadlion, / /erne : fecondly,the obiedl, God ; thirdly, the fountaine or manner, tn my fpmt : fourthly, the fpeciall matter fubicdl in the G of pell. Touching the adlion referred to the obiedl, it is commonly queftioned betwixt vs and our aduerlaries of Rome,whether any religious worfhip may be giuen to Saint, Angell, or any other creature, fane to God on¬ ly 5 and their common iudgementis, that the worfhip called Latrtafifi peculiar vnto God, and cannot without Idolatrie be giuen to the creature? but another kinde of religious and diuine worfiiip there is which they terme which may be giuen to the friends of God. Now hereof thus our Diuines fpeake: firfl, that for the words there is no difference, both in themfelues figni- fying one and the fame thing, as they plentifully fhew both out of the Scriptures and out of prophane Au¬ thors : fecondly, that it is noted as a part of Idolatrie cA.»>vtue{v, to performe this worlhip of Dnlsa to any that are not Gods; thirdly, that we Hand not fo much E vpon 49 Vfel, Gal.4.8. 50 Obfer, Vfe, « Rom.x6. i8. o Gal.i. lo. P GaI.r. lo. *1 Gal.6.12. ^ i Tim.4.10. * I loh,9. t Rom.7.25. “ loh 4.24. *Ephe.6.5,^.7. Obfer, C H A p. I. An "Expofition vpon the three vpon words, as vpon the worfhip that is giuen vnto creatures 5 and teach that diuine worfhip ofInuocation, Thank(giiiing,and the reft, call they it what it will, can¬ not be giuen to any creature without Idolatrie. Neither is the queftion about words , but about the things that vnder thefe names are giuen vnto the creatures; let I them call the worlhip of Saints or what they wil; fo that vnder this couert ofwords, they rob not God ol his peculiar honour. But let vs learne that are Minifters to whom wee muft intend and diredlall thatferuicewe performe in theworkeof ourminifterie, ziz.. vnto God alone. And here reproued areallfuch as in the miniftcrie feme not God but their owne bellies difeerned by thefe euidences ; firft, that they leaue the dodlrine taught by God to preach doiftrines deified by men; as Paul o Ipeakes: fecondly, when in matter or manner of teaching they frame themleiues to pleafe p men : third¬ ly, feeke onely therein their t owne eale f commodity, ; ^ preferment, vainepraife, applaufe and commendati¬ on ; as the faKe Teachers in the Church of Corinth^ and make thele their vttermoft terme, wherein they reft, as appeares by this, that hauing attayned thefe things, they lliake hands with painefulneire. Now followes the maner or fountaine of this femice: in my fpirit . Spirit, in the cafe of Gods ieruice is fbme- j times oppoied to flefh, that is, to the part vnregene- , rate, ^ Ibmetimes to letter and cerernoiiie, “ fometimes^ i to (hew and falhion, and in this laft fenlc is here ta- ' ken ; fignifying thus much,that what Paul did inprea- ; ching tlie Gofpell, hee did in finglcnefte of heart; not j with eye feruice, but as from the heart with good will,, i feruing the Lord not men. And thence welearn how ourferuicesintheminiftery muft be performed vnto God, with finccrity,diligence,. / alacrity, . . . 1 ■ N mm» m m ■■ ■ ' --— fir ft chaffers of the Romanes, Vcrf: p, alacrity,(ce ler./:^.\o,&c, Reafons, wedealewith God that tries the hearts, and fearcheth the reines, and can cafily pierce through the vizar of formality, dilcerneth the fecret thoughts, and intentions of the heart: fee Ephe.j^.S.6. Where all that bare formality ofmany in this kind isiuftlytaxed*, fome thing they thinke muft be done for falhion and fhame of the world 5 buthow it is done lb it be done is little regarded; little confiderfuch how great a God the Lord is. Mai a a Now as herein hearty performance of duty is requi¬ red ;fo in thefecond place willingneile and feruencie is vnder this name of feruing God with our Cpirit com¬ mended vnto vs. Sec Row. 12,11* But wee are fallen into thelc frozen times w'herein zeale is termed madnelTe; and feruencie in exhortation or reprehenfioncenfured commonly of furie, or when moft gently,ofindilcretion; and moft men fludy tem¬ pering and temporizing in religion; would God they did remember the curfe denounced inleremte, Cap.^S. I o. and how loathlbme 'fuch luke-warme Icruices are vnto the Lord, 3.16. Hcrefollowes now the fpeciall matter liibiediofhis Icruicej/w Gofpelofhisfonne: that is,metonimically in preaching the Golpcll of Chrift, as Ver. j. Whence fundry things are to beobferued: firfl:, that theleruices we performe vnto God,muft be performed in fome particular lawfull calling. There is agenerall calling of a Chriftian, and th^re is a particular calling. The generallnotfufficient, except mere beallb a par¬ ticular, that is, fome fpeciall trade of life wherein all Chriftian vertues muft be exercifed to the glory of God,andgoodof his people. SccGen 4 2. Therefore is the Church of God compared to an Armiewell ordered, wherein cuery Souldier hath his E 2 fpeciall C H AP.I . ^ An 'Expofition vpen the three fpeciall ftationjtoa well gouerned family,wherein eue- rieferuant hath his fpcciall oHicc; to a body of many members, yet euery of them hauing their fpeciall fun- dhon; the eye to fee, the eare to hearc,the foot to walke for the whole body: and accordingly doth the Lord fit euery man by his grace for fome one calling or o- ther. The Magiftrate for gouernment; the Minifter for inftrudion •, others haue skill and expertnelfe for manuall trades j all which are the works of God, tend¬ ing this way, to furnilL vs for our particular imploy- ments either in Church or Common-wealth. Which ifthere were nothing elfe, fufficiently dif- proues monarticall life and hermitage, taken vp a- rnongft Papiftsforeftatesofperledlionj when mena- bandoning allfocietie ofmen, giuc ouer themlelues to priuatefpeculation?, and fpend their whole hues (fori fpeake now the bell that can be pretended )in prayer, falling, and fuch like priuate deuotions : things in themfelues pall blame, were it not that this kind of per¬ formance ouer-turned another ordinance of God,that is, labouring in a particular calling fo long as abilitie and llrength continues. John "Bapttfi^ysjhom they make one founder of Eremiticall life, left not the function of preaching and baptifing , till by Herods Iwordheeloll his life: Nor any one of the Prophets or Apoftles^men renowmed for dcuotion. We reade in deedeof a kinde of monallicalland Iblitarie life in the writings of the auncientsj but that onely tending to preparation , for imploymentin fpeciall fundlions; not vnlikethat Col- ledge life in VniuerlitieSjwhichbccaufcittends to our fitting for fpeciall callings, is in that refped: iuffifiablej but neuer lhall they proue any fuch fequellration allo¬ wed to any vpon any pretenfes where the necelTitie of church or common-wealth wantstheir imployments 5 and who can iuftifie a mans liuing to himfelfe,where¬ as firfi chapters of the Romanes. Verfc p . as the heathen could fay, that country, parents, chil¬ dren, friends, &c. iuldly claime each their part'in vs. And as iuftly taxed here, are all they that now adaies liue outofany their particular callings:not vagrant beg- gers oneJy, for whom our law hathfufficiently proui- ded, ifMagiftrates failed not too much in execution; but Gentlemen fpecially,whofor Gentry and wealthes fake, make recreations their vocations, and following thcirpleafliresall their callings. Adnm the whole world, otherwife difpofed of his Ibnne and heyre % and deales plainly with fuch telling them that bread is not due vnto tliem,nay that men walking thus inordinately out of a calling, cate not their owne bread, but as theeues liue of the fweatof other mens faces^, and what the ilfues of fuch idlenes are.w'ofull ex¬ perience of many gallants teach,that becaufe they lack skill or will toworkewith their hands the thing that is good, at length makeworke for the hangman, to the cuerlafting reproch and contumelie of their reuerend families: their ftate and rcfolution in extremities, not vnlike that of the vniuft fteward, LukeiC.^. digge they cannot, begge they will not, they know what they will doe when honeft meanes faile them for main¬ tenance. Secondly, here may we fitly gather that workes of our fpeciall callings, confcionably performed, are ac¬ ceptable feruices vnto God. I fpeake not oncly of Ma- giftracie,and miniflrie. See Rom. 13.4. 2 Cor.2.11. but euen ofthe meaneil calling, wherein God hath placed VS; the plowman, the fhepheard, thckitchinboy: or if there be any calling more bafe then thefe,the workes thereof arc acceptable feruiccs vnto God , therefore are they called good things, and fuch as the Lord will recompence And that fhouldteach vs firfi willingly,and from the £ 3 heart Vfe 2, * Gen.4 2. zThef.io. ai.i2. Obfer' b Ephef.^. 9 . ^ EpheC^.j. Vfei. 54 Vfe2. Obfer. ^ 1 Sam.12.z3 'Ier.14.11.13 f lohn 17. C H A P. I. An Sxpofition vpon the three heart* to performc theworkcsofourrcuerall callings, conlidering that in them, weferue not fo much men as God himfelfe, Andfecondly, it may comfort vs againfl thefe ma¬ ny difeontentments we (hall meet withal],in the workes of our callings, and that little recompcnce and requi- tall thereof, that we finde at the hands of men, confide- ring that the Lord is a faithful! pay-maifler toallfuch as worke his worke, in what place or kinde (b cuer it be performed. Sphef. 6 ,^. The la ft thing remaines in this verfe; and that is the adlion here fo feriouflie auoiiched to be performed. {vtz.) prayer 5 and that continuall for this people of God. Not but that there might befome lliort eiacula- tions and dartingsout as it were of his dclires vnto God, wherein was no ex prelLc mention of this people 5 but becauicinall his folemne and let prayers he made continuall mention of them ; by name, praying for the people of Rome. Whence note the duetie of a faithful! minifter : continually to pray God for his people committed vn¬ to his charge.'See it enioyned,W«w^. 5.24,2 5.pras we kckefiluer and gold to difl:ribute,we giue fuch as we haue. 3.5. fpirituall gifts of inftrudion and confblation. Marke here an almes that the poorcll: of Gods Saints may at all times diflribute to the neceffities of their brethren 5 perhaps foode, or rayraent they are notable to giue, but yet a word of inftrudion, exhor¬ tation, comfort they may giue, and rclieue the foules of others, though themfelues lacke meancs to fuflainc their owne bodies# The frfi chapters of the Romanes, Vcrfe 11 • The other end ioWow’CSithatyee mtght beflrcngthe. ned. What need ?ml fb much to defire to fee them to this end? could he not lufficiently by writing conhrmc tliem ? An[. Itfccmes that he thought with Hierome^ that vtita vox • had in it ahcjydd Lxtentis energU , ibmc more life and power then a naked Epiflle, Whence may be obferued, that teaching by liucly voyce is more efFc( 5 l:uall, to the ends for which it was ordained, then any other meanes of writing or what- foeuer. Which befides experienccjreafbn natural! and diuinefufficiently euinoeth. Nature this teacheth, that the obie- 2 3. Hence alfo it followes that crolfc fuccelle in execu¬ tion, proues not certainly vnlawfulnelTe of the inten¬ tion. And that [pccch oi^Gamahe/^ (v^^.5.3 8. is vtte- red plaulibiy to appeafe the counfeIl,not euer truly as experience teacheth. Now ifweview themeaneofhindcrancc,fbmething elfe will offer itfelfeto our condderation, i The/.2.1 8. the Apoftle mentions one hinderance of fuch a pur- pofeby Sathanj Another by fpedall prohi¬ bition of Gods fpirit 5 ^om. i/.io. 21.22. A third the greater neceftitie of other people. And this I take to be that here meant. Whence may be obferued , that where is greateft ncceffiticof our people, there muft be moft of our paines beftowed; a good^ fhepheard miffing his loft Ifieepe, leaues the reft in the foldc, and feekes that is loft. fir (I chapters of the Romanes, Verfc 13. loft. A carefull Pbifitian though he haue many Pati¬ ents lying vnder hishand,yet moft refpedleth with at¬ tendance him that is moft dangeroufly ^ diiealed. A good Captaine there placeth thegreateft fortihcation where the wall is weakcft, becaufc he knowes there the enemie is likelieft to make allauft and preuaile; we are Shepheards, Philitians, Captaines of the Lords Hoaftj keepers of the Lords defenced Cities,&c. Yet here this caueat mu ft be remembred 5 that this muftbe limittedefpeHallv toou” cwne charges, for though what we can fpare from the ncceftities of our ownepeople, may be beftowed to o hers Yet muft our owne houlhold people beftrft and principally re¬ garded. Math, 15.24’ j-. And therefore our people of more vnderftanding { muft not repine at their Minifters,though they fhall in refpedl to the ignorance, and fmall capacity of fome in their Congregations infiftand ftay long in the very Rudiments and A B C as it were of Chriftian religion. For though they perhaps be fit to digeft ftronger meat, yet fome others,and perhaps alfo the greater part haue need of milke; and as their neceftitic is greater, (b oughtit moft to be regarded of a Minifter, yea andlet the ftronger know that it is not alwaies vnprofitable vnto them that principles be in the plaineft manner inculcated, partly becaule there is none can fay that he doth fb diftindfly vnderftand any principle,but he may need more plaine explication, partly for that memory is many times llipperie, and often by too eager purfuit ofthings difficult,we forget euen thofe things that are moft plaine and familiar vnto vs. The end of this hispurpufefollowesjt^-^t hee might haue fome frmt, he meanes asl takeit,the gayningof fome of them vnto God, Compare I oh. 15.16. Where note what a Mmifter muft efteeme his chiefe F 2 fimit. “ Mat.p.xz. I Pet.j.i. e, C H Ap. I. An Expfijithn vpon the three fruit, not fo much plentifull tithes,and reuenucs which (bme call their fruits , as the gayning of foules to the faith of Chrift. TSi^is our harueft, to the gathering whereofwe muft principally bend ourfelues. Now if any lhall demaund how calles the people of God conuerted,his fruit ? <^yArif. Fir ft, bc- caufeMinifters are Gods ^ inftruments and feruants to gather it: And fecondly,becaufe this in the cuent proues very gainefull, ?ndaduantagious vnto them in regard of ihat rcrompence God hath promifed them aboue others that labour in hi? hameft ^ 2.3. Compare I Thef.z.i 9.20. And if men could refolue thus to efteeme and mea- fure their fruit, no doubt there would be lefte ambiti¬ ous hunting after preferments and benefits,more plen¬ tiful! fruit gathered into the garners of Chrift lefiis : but while men make this the fcope of their entrance and execution of Minifterie,that they may haue where¬ by to line, no meruaile if the chiefecare be negleded, and fo a curie laid vpon the gifts- and paines of fuch, that they prone barren of this fruit, conuerfton of foules to the faith ofChrift. Read for encouragement this way,‘Z)4w. 12,3 .that comparifon of equals annexed, feemes to tend this way, either to perfwadethis people of his indifferent care of their gayning, as well as of o- thers though by meanes of detaynment he had not as yet laboured amongft them, or elfe as a reafon of his hope to haue fruit amongft them, becaufe GOD had bleffed his paines vnto others; or laftly,to worke in the people hope and expedVation of benefit by his com- ming, and withall defireofit, in as much as his Mini- ftrie had bcene fo fruitfull amongft others. Verfo firjl Chapters of the Romanes, Verfc 69 14. Verfc 14. 1 4m dehtsr both to the Greci^fiSyandto the 'BarbariattSy both to the wife meriy 0 the VKwife. Vcrfc I j". Therefore tis much as in mee is , 1 am readie to preach the (jofpell toyoualfo that are at Rome. Vt proceed we to thecau(eintcrmll, mc’.iing him to defire and purpofe comming, It was the confideration of his debt , and confciencc to dif* charge it j wherein foure things are to be confidered: firft, the obligati¬ on or bond, or what made him a debter: (econdly, the debt itfelfe; thirdly, the perfons to whom hee was in¬ debted, Greekes and Barbarians: fourthly, his readi- nelle to diicharge it. ^ That which made him debter was his Apoftolicall calling. 1 Cor.^, 16« 17. Whence may be obferued that minifteriallcalJing,makcsvs debters vnto our people, in refped: ofthole duties whereto itleades vs; fee i Cor. 9.16. And if this were throughly confidered , no doubt we fliould many of vs make more conlcience of doing our duties. I know not how amongft many, preach¬ ing is holden as a matter arbitrarie and irtdifferent, good they lay and commendable, but not of fuch ne- cefiltie, as many would beare the people in hand. I come not yet to handle the queftion ofnecellitie there¬ of in relpedl of the people, but me thinks this place fufficiently proues tne neceflitie of it in refpeft of a Mi- nifter; for is it arbitrarie to pay our debts? none but ! Anabaptiftswill affirmeit ^^d we arc debters; yea and ' F 3 if' Vfi. C If A p. I. An Expofifm vPen the three i if wc well weighed what our pawne is that we hauc ga¬ ged for the difcharge of this debt, no doubt we fhould as much abhorrc this fpirituall as that tcmporall Ana- baptifme. Some, faith liolcot^ fell their foules, as the couetOLiSjfome prodigally giuethem away for naught, as the enuious*,fome negligently lofe their foules,as the carelelfeand thoughtlelfe people 5 fomc pawne their foules for others 5 fo doe Minifters, engaging their owne foules for the people , if by any wilfull negli¬ gence or default of them they mifcarie : fee Ezech. 3 . 18-19. Scewc in the next place the debt it felfe, from i^,To preach the Gofpell. This then is the principall debt, to payment whereof our calling bindesvs, To preach the Gofpel/, It needcs no ptoofes. Read Mat. 28 18. 19. and that other, Andleaftany fay it is enough to deale by writing or reading; though 1 knowthefealfo are duties that wc owe to our people, yet by this place it is more then euident, that it is not ; all wee owe them : Fani had written largely to this ■ people, and yet thinkcs not his whole debt pay d, till ' he haue preached vntothcm. And leafl: any man lhal againe fay, reading is preaching ; me thinks Paul puts difference enough betwixt thefe two in this place,for hauing written yet hee profdicth his readinelfe to . preach. Apparantly putting difference betwixt this ex¬ plication of the mifteries of faluation by writing, and that other teaching by liucly voyce which properly he calleth preaching ; I fay not but the Lord may at his pleafure, vfe either writing or reading if hee will to the begetting of faith, but this point is here euident that counted not his writing that preaching whereto calling bound him. Wherefore let as many as finde not fbme ability to difcharge this debt, fearc how by vndertaking the cal- ling firjl chapters of the Rcmanes, Verfc 14 lingtheybindethemfducsto an impoflibility of pay" mcnt: The Apoftle adnifcth Trmctkieto hauccare to whatkindc of men he committed this hindion, and requires in them two necellarie points ot honefl: deb- ters, fideJity and abilit> of payment*^ : men wilfully running themfelucs into thefe bonds, me thinks I can¬ not fitlier compare them then to defperate banckrupts*, I that finding their ftate weakened, and themfelucs al¬ ready Co farre engaged that they fee no hopeolrcco- ueric j care not what they get into their hands of- other mens goods for their prefent vfe, neuer purpofing to make repayment, but to prouide for their owne pre¬ fent maintcnance,to the vndoing often of their honefl: Creditors. Not much vnlike are thofebanckruptMi- niflers, that knowing their owne abfolute infumcien- cie, yet for fupply of- their prefent wants runne head¬ long into the calling 5 with the vtter ouerrhrow and vn¬ doing (for ought they doe J of the poore people of God. The nextthingherctobeobleruedjisthe perfons to whom he acknowledged himfelfe indebted 5 Greekes and Barbarians , rvife and vntpife: firfl:, by his Apofto- licall Commiflion to all nations, dates and degrees, qualities ot men within his charge, as we know the A- poftles calling was thus vnlimittcd %and fo vnder thefe gencrall differences ot Greekes and Barbarians, wife andvmwife, comprifeth heeall men,of all nations and degrees. Other Nations called Barbarians in refpecT of the Greeks 5 in refpcdl firfl: of that efleeme that the Greekes caried of them : fecondly, for that both in re¬ gard of elcgancieoffpeech , and ciuility of manners, they were as Barbarians vnto them : in which fenfe that other phrafe of wife and vnwife, feemes to be taken. Now whereas the Lord by calling bindes Parrl to preach to all, we may gather, firfl, that the knowledge F4 of ‘*iTim. z, X. Titus 1.9. c M3t.28.l8.19 7 ^ C H A p. I. An Bxpcfitm vpon the three of the Gofpell is needfull for all men to their faluation: and if we but confiderthc imperfedlion ofall other lei- encesj eyther natural!, artificial!, or euen ecclefiafticall, it will eafily appeare j nature reuealing God indeed but, cnely as a creator, gouernor, venerable maiefl:y,iudge of vnrighteoufnelTe, but ftill ignorant of a mediatourj Art adding forae perfe( 5 lion to this naturall knowledge, and bringeth vs perhaps to more diflind: knowledge of God the creatour 5 but yet notable to fee in the workes of God the meanes of reconcilement ^ :and the law Vje. fliewing onely the necclfitie of a Mediatour, not difeo- ucring who this Mediatour is, or how his mediation may be auailcable for vs. And it fhould teach vs of allfciences, to labour for 8 i Cor.3.18. this knowledge of God, as he hath by the Gofpell re- uealed himfelfe in the face of lefus Chrifl: 8. And its la- mentable to fee, how when other Artes draw multi¬ tudes to their earneft ftudie, this Arte of Artes lies a- Ohfer, lone contemned jasvnworthy of our knowledge, or at Icaft not fo necelfarie to our faluation: and whereas in other fciences , wee hold the greatefl: deftindions of knowledge needfull, in this we flay in Confufis onely, fatisfying our fellies with vcrball acknowledgement, that chrifl came into the world tofaue finners, dyed forvsj&c. SeePW otherwife minded. \Cor,i.i.2t Againe, here Icarne we that the Gofpell hath in it myfleries, that the wifefl may notfcornetolearnc,nor the fimplefl defpaire to conceiue. Fulgent: Jer. de Confef. In Ccripturis dtuinu abmdat et / God Ihould be infinitely iufl: in punifhing the tranf- greffion of the law ; and with all infinitely merciful! in failing them that he had eleded. This hath the Gof- pell reuealed in Chrifl: crucified j in whom Gods iuffice hath been fully fatisfied, and by whom Gods chofen mercifully faued. The Angels admire this, andprye into it, defirous tolearne it by the Church. £^phej',i . 10, I 1,12. And as blamcable is that not fearching into this my- llicall wifedome whether through carelelfenegled or needlclfe defpaire of knowing in our fimpler people, to whofecapacitie though ithaue pleafedthe Lord to de - \ mitfhimfelfe, and withal! to promife inflrudionby his ^ier.31.34. fpirit yet pretending hopelefnelfe of attainment, neg- led all meanes of attaining this fo necelfarie know¬ ledge. SceP/al. 6i.y.ProM 9 . i C^’r.1.26.27. There remaines the laft thing in this debt acknow'- ledged by the Apoflle, and that is his readinelfe to dit charge it. Where are two things: firff, the readinelfe it felfe, fecondly, the amplification of it. Thewordfignifiesapropenfeand forward inclinati¬ on to doe his duetie. And lohn 5,45.46. 74 Obfcr, ^lohn 4.34. vfi. Ob[tr» C H A p. I . 'Exfefition vpon the three And it is that that of all things bcft bcfecmes a mi- niftcr, being oncpri ncipall euidencc ofinward calli ng, when a man can fay it is hismeate anddrinke to doc thevvorke of God in his functionand its afpeciall thing, vpon prelencc whereof wee may airure our felues, that our labours arc accepted, and (hall be re¬ warded. I And it euidenccth itlelfe thus, when we arc glad of occahons and opportunities to doc good to Gods peo¬ ple, in exercifing our minillcrie'". Secondly, when as outward allurements and enticements being abrent,yct we continue our paines. To this how well (uteth the pradfi/e of many, that farther then authoritieof Maieftratesvrgeth, doc no¬ thing in the minifterie, and what they doe, doc with irkcfomeneire, thata man may well (ay,force compels, not will inclines; and euery vntowardneileof our peo¬ ple, and Icaft afflidion is caufc of a willing (Hence, and furccafing of paines? It's true,that this prcuailedfomc- what with Itremie , and made himinweaknes relbluc to fpeake no more in the name of the Lord 5 but fee how the flame concealed increafeth, and giues no reft till it had found vent» /'; but yet I take it, it is not here intended, as appeares by compa¬ ring this verfe, with ^k/7.2.9.1 0,1 i.onely thus much is here taught, that the grace and power of the Gofpell belongs to people of all nations, without refpedl of perfons. ^< 7 /. 3 .i T. Proceed we now to the fecondreafbp of con¬ fidence , which is alfo a reafon of the firfl: reafon, taken from the effed: and matter ofthe G(/fpell : Ink is re- uealed the righteoufneile ofGod, where alfo is added an expolition or declaration of the righteoufneile of God; from faith to faith. See we firft the meaning ofthe words 5 the righte- oufnes of God, fometimes fignifieshis clfentiall righte- OLifnes, whereby God is in himfclfe righteous: and this I is eyther vniuerfally put for all that circle of Diuine vertues, that dwell in the Deitie, oreJfc particularly 5 fometimes for his truth and fidelitie, in performing his promifes,as 1 loh,^. j,2 7'/i»w.4.8,fometimes for that iuftnelle and vprightnes that he fhewes in his adniiniffration 1 fir ft Ch^f ters ofth Romanes » Verfc 17. adminiftrationofthe world, & fpecially for that his di" flributiue iuftice,(asvvctermeit)ingiuing toeuery one his duc. Gen. 18.25. none of thefe is here ment. Againc the righteoufnelTe of God, in the cafe of iuftification is viually fo called in oppofition to humane righteouf- nes and is nothing elle but that righteoufnes, where¬ of God is author, accepter, approiier, incale ofiiilM- ficationathis iudgement leatj called Gods righteouf nes, eytherbecaufe it is wrought andgiuenby God in lefusChrift, orbecaufe its approued and offeree with God at his tribunall and feate of iudgement: as on the contrarie that is called humane righteoufnes which is wrought by men ^,or which is of force and elleeme a- mongftmen, fothatfor it,they efteeme and iudge vs righteous,/<;w^’j-.2. that place, Pktl 3.9.compared with this fufficiently expoundeth this. The meaning then I take it is this; the righteoufnes of God, that is,the righteoufnes whereby a man is iuftf fied in the fight of God,is reuealedin theGofpell :the Golpel, here take largely for all that dodrine oppofed vnto the law : wherein God hath promifed reconcilia¬ tion eythcr made as now, or to be wrought by Chrift lefusthe promifed feede, as in the old teftament. Now this righteoufhelfc (eemes to be called Gods righteoulhes, principally becaufeit is wholly wrought by Godin Chrift, man conferring nothing thereto, eyther in whole or in part. SQt'Thtl. 3.9. Now then hauing thus (eencthe meaning, let vs briefelyconfider the points herein offered to ourebn- fideration: andfirft,whereas theGofpell is laid to be Gods power vnto faluation, therefore becaufe it re- ueales Gods righteoufnes: obferue we here thenecef- fitie of righteoufnes vnto eternall life; fuch a necella- rie antecedence there is of righteoufnes, as that with- G 2 out 83 * Phil.g.g. Ohfer, f jj. ^ Mat.^.zo. Obfer, C H A p. I. An Bxpofituin vp0n the three out it there is no hope tobefaHcd, Gods iuftice in¬ clining him to punilh, his purity to hare all vnrighte- oufneirc. H^b. i. c 3. fee aJfo r .2 7. Yea I adde further that it mud be fuch a righteoufnelTe fo com- pleatly perfedljas. that it may endure the dried ceufurc of Gods iuftice. GA.'^.i o. Now then the exhortation of our Sauiour eafily fol- lovves.that we fhould therefore fird and principally a- boue all things feeke the kingdome of God and his righteoLifnelfe ^,fuch a rightcoufneife as may dand be¬ fore God and endure the tryall of his iudice. There is a remanent of this principle eucn in Nature, if it be not too farre degenerate, that it is righteoiifnelfe whereby Gods fauour and kingdome mud be obtained : and therefore the verie Gentiles by light of nature, haue performed iome both religious offices towards God, and ciuill duties to men , as it were to demerit God thereby: but what this righteoufnes is, and where to be found, here nature diowes her blindnelfe, and vaniffi- eth away in vaine confidence of felfe righteouihellc and ciuill honedyj of which notwithdanding our Sa¬ uiour pronounceth that i*ts vtterly vnauaileable to Gods kingdome and Paul that had as much of it as any counts it but dung and drolfe m comparifon. See we then where it is reuealcd: fccondly, wherein it confids;thirdly,how it is obtained. It is reuealed in the Gofpell, and therein oncly : not reafon nor any Philofophie reucales what this righte- OLifnelfe is j fomething indeed it fees of the necedity of it, but neuer fb much as by a dreame coniedfurcs what it »s 5 no not the law it felfe, though it be a diuine doidrine reueales fimply the meanes of a linners iudi- fication "^jthis the priuiledgeof the Gofpell onely, to rcueale Chrid, the wifdomc and rightcoufncllc of God. whence firjl chapters of the Romanes, Verfc 17 Whence me thinkes it followes,that none of the na¬ tions to whom the Gofpell is not knownecan be ima¬ gined to be made heires oflifej and it is but a foolifh do¬ tage of mans braine, arifing from I know not what commiferation of the multitude of the Gentiles that they many of them though ignorant of Chrift were faued. Confer Ephef.z.i2.9y^^.^,l2. Secondly,itfhould teach VS thankefulneirc vnto the maiefty of God, that of his free grace hath giuen vs the knowledge of this true righteoufnelle, by meanes of the Gofpell: but hereofmore hereafter. Let vs now fee what this righteoufneire of God is, and how obtained: in the next viovdsyfrom faith tofait hi which words are added to the former by way as if he fhouldfay,if itbe demaundcd what that rightc- oufneircof God is that the Gofpell reueales, it is the righteoulhelFeof faith, or whereof we are made par¬ takers by faith; an eclipjls of the word livca ov fy, notmuch vnlike that 3.21*22. compare it dili¬ gently with this place. Here then we haue the maine ftate and thefs of this firfl: tradate in this Epiftle. The iumme whereofis this, that the righteoufneire whereby a Tinner is iuftified in the fight of God is the rightcoufnelTe of faith, which conclufion before I come to prouc,I will alittle cxplane, and w'ith as much breuitieasmay belctdownethe ftate of the queftion betwixt vs and the aduerlaries of the grace of God. The firft queftion betwixt vs and them, is touching thetermeand name of iuftification what itfignifiesj whether making righteous, or pronouncing righteous; they vrging the Etymologic of the w'ord, and Tome texts offcripture,for the greateft part detorted,to proue the firft acceptation : we (ticking rather to thefecond, hauingthc Apoltlcforour interpreter.‘K. 2 . After hee proues the fame of the lewes,from ver. i y.cap. z.to the and euery part thereof by our femes. See Gal. ^.^,10. apparant therefore,that theleaft tranfgreftion excludes from alliuftificationby the law. firjl Chapters of the Romanes, Verfe 18* end of cap, 3 ♦ This the difpofitionand generall fumme of thefe three chapters. As for the firft fort of the Gentiles, he proues that they weretranfgrelfours, byareafondrawnefrom the efFcdjas a ligne of tranlgrellion, {viz.) Gods wrath,me- tonymically his vengeance oriudgementinflided on ! them.Where the reafon lies thus in forme,vpon whom I the Lord poures downe his vengeance they are tranf- ; grelfours: but on the Gentiles God powred downe his ; wrath; Er-rc', they were tra'^fgrclfors. j In handling of which reafon this (hall be the or¬ der : firft, to giue thefenfe of the words ; then to fhew the force of the confequence, and then the obfer- uations. The wrath of God^] It is a queftion amongft the learned, whether anger may properly be giucn to God ; and many things arc ipokcn both wayes ; the truth is, thatangeras it is in vs, eyther for the materi¬ al!, or forraall part of it, cannot be giuen to God that is free from all fuch palfions and perturbations :yet in a fonfe it is true that anger is in God: that is, an incli¬ nation and will to punilh finne, arifingfrom his de- teftation of fin ; andfohcreitistobevnderftoodcfor the dilpleafure of God conceiued againft finne, tefiified by the punifhments heinflidls on the tranfgrelfours. Is repealed from heauen.) (viz.) By thofe punifli- ments which out ofthat his throne of maiefiie,and imperiall feate,he executes vpon them that prouoke him. Nov’ the confequence is eafily euinced: if there be wrath, there is fore tranfgrelTion: both from the na¬ ture of GOD, that abhorres nothing that he hath made, nor is difpleafed at any thing whereof him- felfe is authour, as hee is of all things in the world, except finne : if therefore hee be angry with man 9 $ 1 Pv,t.i.i9. 2 Cor. 5.21. Vfe'i, C H A p. I. An Bxpafiihn vpcn the three fureit is becaufe man hath finned: fccondly, his iu- fticc permits not. to punifii thcguiltlelTe. 25. Hence therefore the conclufion is naturall , that Gods wrath prefuppofeth mans tranigrefiion : and therefore may we fafeiy reafon from a iudgement, to a fin:God punilhetb,therforc furely fomething is amiife. Sec3.38.3 9. Neither doe eyther the fuffc- rings ofehrift, or thechaftifements of Gods children, that in Chrifiare accepted as righteous, any whit im¬ peach this truth: for howfoeuer Chrifi was in himfelfe a Lambevndefiled and without fpot^,yet was he by im¬ putation a finnCA*’ g, and Gods children though they haue no finnes to be fatisfied for by their owne punifii- ments, yet haue theyfinne to beabolilhed, chalhfed, preuented. And this if there were none other argumcnt.would eafily confute that dotage ofthe PeUguus^ {viz,) that imitation onely makes vs partakers of Adams Cmnc : for fee wee not that infants alfo dye before they come to vfe of reafon and vnderftanding: dye they, and yet are guiltlelfei and free from all finne farre be it that the iudge of all the world fliould not doe right, or inflicfl death the wages of finne , where is no tranfi grefiion. . ' Secondly, fee we to what caufe we may impute all thefe iudgements of God , whether ordinarie or ex- traordinaric, common or perfonall that haue feized on vs: all thatdifbrder in the creatures, in creation deftined to mans comfort, now through tranfgreflion become infiruments of his anrroyance : all the dif- eafes and aches of the body : alfololles of children, goods,&c. The falhion of moft men in fuch iudge¬ ments is to cry out of ill tongues that haue forc-fpoken them, and furely they are bewitched : beloued in Chrifi firft Chapters of the Romanes, Vcrfc r 8. Chrift, confider it well, and we Hiall finde the witch in our ownc bofomej the grand witches are our finnes, they hinder the good things from vs, they bring downe all this wrath of God vpon vs: fo for common calamities,wherewith whole Kingdomes and States arc vifited: as how long hath the Lord followed vs in this Kingdome,with varietie ofhisiudgcments jonce and twice by famine and fcarcitie of bread , and cleanncire of teeth, with peftilence after the manner of Egypt j with vnfeafonable weather, fcarfull inundations 5 and yet behold the wrath of the Lord is not ceafed , but hishand is ftretched out ftiJl. Wonder wee at this? O Lord,niith lof/^ahAn like cafe, whatfhall I fay when Ifraellturnetheir bacLes before their enemies •’imarke the Lords anfwercj getthee vp lofmhy get thee vp; Ifraell hath finned and tranfgrclled my couenant,&c. for they hauetaken oftheexcommunicate thing, and ftoInc,anddifrembIed,and haueput itcuenwith their owneftufFe : and this is the caufe that ifrael cannot ftand before their enemies, becaufc they are execra¬ ble ; and furely,bcloucd, the fame anfwere may wee giueto the like demaund: What fhould wee fay when the people of GOD, are thus loden with the iudgemenfsof God ? What, but thatwehaue finned, and broken the Lords Couenant ? lhall I fay and dif fembledand hidden our finnes ? that modeftie were yet tolerable, but they haue declared their finnes as Sodome, and haue not hidden them ^: the ftreets ring againe withothes, for which the land mournes; the tables and tauernes fwimme with filthy vomitings; thefabbath polluted, iudgementperuerted ; the rulers fell finnes, and fay with fhame enough (Ofliameleire fhame) bring gifts h and can we wonder at this wrath of the Lord ? Nay, O Lord it is thy mercy, thine vn- fpcakeable mercy, that we arenot confumed. H Now • ^ loflaua 7.8.' ^Hofea 4.Z8. Chap.i. 98 jin txfefithnvpen the three Vfe, Now thirdly, I could wiOi that the third vfe,which infers Lament. 3.40. might take placeamongfl vs 5 that.in allthefe iudgements of G O D wee would fearch and try our wayes, and turne vnto the Lord, ifrael] had neuerrefl:, till the execrable thing was re- moued 5 nor let Snq^Lmd euer thinke to haue reft from Gods wrath, till thefe execrable finnes are fome wayes expiated amongfl: vs : the Lord giue vs eyes to fee e- Liery man his own perfonall finnes, and to turne from them: and moue the heart of our lofnah^ to fearch out the execrable things amongfl: vs,and to confume tl^em, that the Lord may returne and haue mercie oh vs , before his wrath haue vtterly confumed vs. Amen, |Lct vs now proceed to that that followes. It may b edemandedhow the Lord manifefted his wrath vpon thefe Gentiles : e^^/Readthe proceilcof the chap¬ ter , and you lhall hndc it was by inflidling fpiritu- all plagues vpon them, and permitting them to thole grolfeand brutilli finnes, wherein they wallowed. Whence may be obferued,that it is not the lead eui- denceof Gods anger, to giue a people orperfon the raynesininiquitie : when the Lord fuffers iinto grow in a man to a height, without refl:raint,thats a token of his heauy difpleafure, Firfl:, for argues it not a de- niall, ordcpriuail ofgrace ? and is not this a token of wrath ? Secondly, Ihevv'es itnot that God hath reieefted them from his care ? Thirdly,is it not a plaine cuidence thathemeanestoglorifiehimfelfe in (iich a mansvt- ter deftrudlion ? therefore he neuer deales lb with his owneferuants, 'TfaL 89.3 i.3 2. but oncly with the def- perate wicked. So that hereby againe, wee may iufl-ly gather Gods heauy difplealure againft the people of this king- domcj becaufe the Lord fuffers thegeneralitie to grow to firfl chapters of the Romanes, Vcrfe i8. tofuchan height, and ripcncile of hellifli prophanc- nclFc, I could be content to promife my felfc any good thing of my mother the Church of England *, and to hope for all gracious blelTings from God vpon her, 1 were it not that I fee the Lord dayly making way for j an cxtreame vengeance,and by fo euident tokens ma-; ^nifefting his wrath againft her. And when I fee fuch o- • penalfcmbly ot Adulterers, by companies in harlots houfcs ™ jfuch defiling of the land with bloud , fuch peruertingof iuftice, fuch hopping of the care to the cry ot the poore, fuch open prophanation ot Sab¬ baths, defperate contempt of the word, fcoffing at religion, &c. I then begin to fay with the Lord,/fr.5.7. How Ihould he fparc vs for this I fliall not the Lord vifit for thcfc things : andlliall not his foule be auen- i ged on fuch a Nation as this ; verfe^. Surely it the ! Lord would continue his mercies towards England, hec would neuer fiiffer fo grolTc impieties to be fo tliamclcfly committed ; if his wrath were not too much incenfedagainft V8, tbmemeanes or other hec would vfc ofour reftraint: but permitting fuch finnes to fuch an height, heplainely teftifyeth the fierccnelfcof his w rath again ft vs. Confider what is faid, and the Lord giue vs vnderftanding in all things : great is thefecu- ritieof our people in thiskindc , euery man blefting himfelfc in his wickcdnclle, and promifing himfelfe peace, though hee walke after the ftubbornnelfe of his owne heart, adding drunkennelTe to thirft. T)oi^JtvT£C,and politickc: the third their wifemen and Philofophers.’: now though in the rude vulgar there wasicaft diftinffnes of knowledge, yet tome glimering light they had, whereby though obfcurely, they dilcerned a Deitie, &c. The author of this knowledge followes : G O D hath reuealed or manifefted itvnto them ; fothat, cuen naturall knowledge of God mu ft be acknowled¬ ged the gift and worke of God, wTought thus: firft, by fettingapparantchared:ers of his owne nature jand pro¬ perties in the creatures, (uch as euery man might d if- cerne : fecondly, by giuing a realbnable foule indued with facuitie of vndcrftanding and dilcourle, whereby they might alcend from the creatures to the acknow¬ ledgement ofthecreatour : thirdly, by giuing the vfe ofthofe faculties, to fome more, to fome lelfc ®: and fourthlyjifwclhall adde, that there was an influence of gencrall grace into nature corrupted,helping the imbi- cilitie of nature,! thinke It nothing different from truth. But hence we learnc thankfulneffe to God, euen for that naturall knowledge wehaue receiued of the Deity j a thing that few of vs take notice of, though the neg- led: ofit were to the Gentiles caufe ofdepriuall; and the Lord in euery place giues vs monitors to put vs in mindeof thisduetie :as wefeeinmany borne fooles: the common vie or abule of whom, is ordinarily this; to make them our iefting ftockes,andfubie'iThef.i. the creatures reueale him, may know what fhall flop h s mouth at the day ofaccounts, when Chriff fliall come with thoufands of his Angels to render venge¬ ance to them that know not God, and difbbay the gof- pelh; but cannot by it be enlightened to faluation: For tell me: how doc the creatures manifeft the Tri- * Epbef.2.i2. 1 ^ nitic of perfons ; out of which if we conceaueGod, wee conccaue an Idoll and not G O D ^ ? how thofc my ftcries ofGod manifeffed in the flefn y, &c. and the true frjl chapters of the Romanes. Vcrfe 2 o. truemcanes of reconcilement vnto God? &c. And it fhould teach vs this letlbnj that»as\vee may notncgled that meanes of knowledge vouchfafed by the creatures 5 yet to ioyne thereunto the ftudlie ofthe word of God,and thankefully to acknowledge the mer- /cie of G O D to vs in this, that by his word hee hath vouchfafedtoinftrud: vs in the maine matter necef- farieto our faluation.And I cannot but lament the (late ofmany,efpecialIy in vniuerfities of greateft acuitie, thatfb age themfelues in the Philofbphicallcontem- i plation of the creatures, that they vttcrly negled: ac- j quaintance with the word of God; and are fb rapt with the pleafantnefle of naturall ftudies, that for it they omit, yea, almofl contemner the reading of Scrip¬ tures, and al moll: all religious exercifes ; It is far from meto difwadefuch ftudies, which I know to be very auaileable, to theattafinment of foundnelhe in Diuine knowledge j but herein I obferuc a double a bufc: firft, that men commonly ftand poring vpon the crea^ turcs , and fcarching out their natures, without euer cafting eye vnto their maker ; fecondly, that they content themfelues with naturall knowledge, neuer regarding that which is diuine and myfticall. Confi- der we what is faid, and the Lord giuevsvnderftan- ding in all things. Vcrfe ‘ C H A p. I. An Expofition vpon the three Verfe 1\. Becattfe that when they knew they glortjieci him not as God y neither were thankefnll , hfit becamevaine in their imagina¬ tions, and their foohjh heart was fall ofdarko- nejfe. Verfe iz. fVhen they profejfed themfelues to he veife^ they became fueles, Hefe Verfes containe a probation of the lafi: claufe in the former Verfe; {viz.) thatthe Gentiles cucn by this knowledge natural!, were left without excufe,and could haue no cloakefor theirfinnej and the argument may thus be framed: they that know God, and yet glorifie him not as God , are without excufe 5 but the Gen¬ tiles knowing God, glorified him not as God, &c. were without excufe. And this minor, which is alone fet downe, is further amplified by an Anti- thefis of things diuers ; but became vaine tn thetr imaginaricns, or as the word fignifies, in their dif- coLirfes, dec. Where fir 11 : obferue, that naturall knowledge of God gathered from the creatures, though it be all it can doe to depriue of excufe,yet that it doth fufficient* ly 5 in regard that we are wanting in thole duties, or the manner of them, which light of nature teacheth IhoLild be performed. Sccz.A'tJ. 14.16, Ob, And if any will Cay, that they might iullly excule fhemlclues before God,becaulehe had not giuen them further knowledge of him by his word, Firfl-,that the Lord was not bound .‘Secondly, thatheiullly de¬ nied them tha^-blcffing, in regard of the contempt of it firjl C hapten of the Romanes, Verfc 21 . lop it in the firft creation iThircilyj^ that the breach of the law written, fhall not be imputed vnto them * ; Fourth¬ ly, but onely their abullng, or not vling of their knowledge naturall, as they ought to haue done. Now brethren weigh well ; if negle( 5 ls of ductie , where is hone but naturall knowledge be inexcufa- ble, how much more when the Lord vouchfafeth grea¬ ter rcuelations by the word? And let vsal in Godsfeare^ lay it to heart; marueilous hath God bcene in his mer- 1 cies to vs this way, infomuch that we may iuftly fay of 1 our fclucsas Danid laid of the Ifraclites, TJal. 147. He hath not dealt(o vptth any Natien-^ and yet would God it were not too true,thatthc Gentils thcmfclues in their blindnes haue exceeded our thankefulnclTe, and pious performances, in all this plenty of diuincreuclation. Itwcrc long to recitcall their deuoutintendments 5 all their ftridl obferuances of iuftice and equitic ; how great religion of an oath w'ith them, how little reuc- rence and regard with vs : what examples of iuftice , temperance, contempt ofthe world among ft them ; to fhamc and condemne thcoppreflions,gluttanie, and idolatrous couetoufnelFc of vs, to whom-the Lord is come lb nigh by his word, that comination of our Sa- uiour hath place with vs 5 woe to vs, yea a heauier woe then to the Gentiles, that knew not God by his word; cafier ftiall it be for them at the day of iudgement then for vs ; for it is probable, that if thole great reuelati- ons had been granted them that haue been vouchfafed vnto vs, they would haue repented their impieties in fackcloth and alhes : they therefore lhall be our iudges. The rcafon prouingthem iuftly inexculable,follow- eth j becanfe they knowing God , glorified hint not as God: that is, they worlhipped him not withworfhip bcfccminghisDeitic ; nor were thankefull, as they ^Rom.z.ix. Vfi. / C H A». I. 'Exfofitm vpen the three they fiioiildhauebcene, for thofc many blcffings the Lord bletfed them vvithall 5 doing good vnto them, giuing them raine from hcauen and fruitful! fcafons ^ filling their hearts with foodeand gladnes% and by the creatures reuealing himfelfe vnto them. Suchanexcufclelle finneis vnthankefulnes andvn- iuft detainment of Gods due glory from him •, it being theonely tribute the Lord expeds from vs for all his mercies that heehath done vnto vs : Tfal, 116, 11. 13. And let it be our admonition to take heed of this linne of vnthankfulnes : much more abundant hath Godbeene in his mercy toward vs , efpecially in blef- fing vs in fpirituall things in Chrift lefus 5 our vnthank¬ fulnes fhall be more hainous and inexcufable then that of the Gentils. Reafons flirting vp to thankfulnes:firfl, no feruicefomuch pleafeth as thankcfulnes 5 neither is any thing accepted but what comes from vs in the name and nature of thanks-giuing’’: fecondly, as thank- fulnelfe caufeth continuance and encrcafe of blellings; fo viithankefulnelfc iuflly procures a dcpriuall. See Ifay 5. & alibi. Againe here note that it is not enough to vvorfhip God,except wee giue him fuch worlhip as is feemely for his Deitie ; which PahI cals glorifying God as God. And if any fhall aske what this meete vvorfhip is here fpoken of ? it is when God is vvorfliipped according to his will 5 fecpndly,vvith worfliip agreeable to his na¬ ture, fpirituall. And how friiiolous that carnall ceremonious fer- iiice performed by ignorant fiiperffitious hypocrites is^ the fpiritof GOD euery where teflifies: CMat. r 5,9, Col. 2. after the deuifes and traditions, of men. What is it to build a temple? toeredlan altar? to giue facri- ficeifitwereof thoufands of Rammes, and euen often thoufand firjl chapters of the Ro manes, Vcrfe 21. thoufand riuers of oylc? as ifthe Lord that madehea- uen and earth dwelt in temples made w'ith hands j or as if hec had more pleafure infacrifice then when his voice is obayed j or cared for the lip-deuotionof an hypocrite,w'heniiis heart is farrc from him. But here markc that nature though it diredf towor- fliipGod , yet cannot reach to the right and accep¬ table manner of his feruice: it is true that the molt bar¬ barous of the Gentiles performed Ibme worfliip vnto God, and what they did in religion they entended to his honour with great feruencicol deuotion.Yct knew not to worfliip him as God fliould beworfliipped;they glorified him not as God, &c. and indeed how fliould they, lacking the w ord to dired: them ^ fecondl v, igno¬ rant of that altar. Heb.i9.\ 5. by which all our gilts are fandified. And if there were nothing elfe, yet this would fuffi- cicntly dilproue thatcompaflionare errour of fuchas teach that the Gentiles by light of nature were brought many olthemtolaluation.Nowfurely if byany meanes they obtained laluation it was by the worfliip they per¬ formed vnto God : for they w^ere without Chxiik.Ffhef. 2.12. And if they had^ny claime to laluation, it muff needs be by the worfliip they performed vnto GOD : but how vaine that was, this place fufficiently proues, agreeing neither with the will, nor with the nature of ! God. And though I deny not but many of them were faued, becaufe many of them had the knowledge of Chrifi , partly by conuerfing and traffique with the lewes, partly by extraordinaricreuelations,astheSi- byllprophecying ofChrifts comming into the world; yet if wee fpeake of the multitude of them that nei¬ ther knew nor vvorfliippcd GOD otherwife then the creatures direded, what can wee thinkc of them, but III Obfsr. C H A p. I. Expofit'wn vpon th three but that they perifhed in their blindnes, 14. And let it teach vs thankefulnclle vnto the mercy of our gracious God^at whofe commandement the mi- fteric hoiden fo long from the Gentiles,is now opened and publifiied among all Nations. The Antithefis iollowcth : of three members: they became vaine, dec. had their minde darkened:werc foolilh, &c. Touching the meaning ofthelc words,by vanitie,vn- derftand friuoloufnes; & the word, tran- fluted imaginations, may better be rendered difeourfes, or realbningsjfuch as they made out oftbofe principles they had in their vnderftanding. The heart is put for the minde or vnderflanding facLiltie ; darknes fignifies ignorance, &c. the reft arc plaine. Hence obferuc how friuolous blind andfbttifli the minde of man isabouftlie trueworfliipofGod, where it wants the word of G O D togiue light and dire 2 ' 4 . I Tim.6.i6. Deiit.4.1 j. 16.17, C H A p. I. An Bxfofit 'ton vpon the three thenifli images, made to reprefent falfe Gods :for both the places !he\v that they fpcake of Images that were made to reprefent the true God , and reafon cuinceth it from the qualitie andquantitie of Diiiine elfence : ! being aipiritinuihble, iieucr feene by the eye ol man, andol an infinite, vnmeafurabie, and incomprehen- fible maieftie. 40.12.1 8. Whence it will ealily follow, that it is altogether vn- i lawfull, to purtrey God in an image 5 and let Papiils , fiy what they will, in defence of their audacious pra- i difc in this kinde ,yet feeing the commandement of God ,backtwith fuch reafons as haue now been men¬ tioned, hands hill in force, they fball ncucr be able to free themfelues of thatcrime of violating the Dn uinemaiehie5 fo iuhly in this regard imputed vnto them. Many prety (liiftsthey hauedcuifed to keepe off from themfelues this imputation, and reafons to iuhifie their pradife, but how vaine they are all, will appeare if we a little take view of them. As firft that the feripture condemnes fuch images of God oncly, asarc made to expretfe the perfedfi- militude oftheDiuinecflence and nature 3 not fuch asare deuifed analogically oncly, and by mihicallfig- nification. An(, But it isapparant, that the Lord vtter- ly forbids all images, and likenefles, whether of per- fed, or analogical! reprefentation : formarkethe rca- fon, 4.15 16. Tcit fdw r.o im^oe tn the duy when ^od fpake vnto you in the mount : no image eyther of perfed, or analogical! fignification : therefore you fhallmakeno image at aihand who can thinke that the calfemadeby the Ifraelites,w'as any otherwife deuifed, but as myfrically to reprefent fome adion, benefit, or propertieof God , and yet are they condemned as well for making, as for worfliipping the golden image. But let vs confider briefeiy their reafons. Firft, they fay firjl Chapters of the Romanes. Vcrfe 2 5 fay Angels that arc fpirits alfoand inLiifible, yet were lawfullypidured in the olde Tcftament. Fir ft, there was an exprefte warrantgiuen to A-Iofesyrnd Sa¬ lomon ^ whereas they were exprelFely forbidden to make aiiy image or reprefentation of the Lord Se¬ condly, graunt that there may ber)me libertie taken herein (as what dare not Painters,and Poets i) yethow' vnequall this reafon is,appcares by that great inequali- | tie, and difproportion betwixt Angels that are finite | creatures, and God which is of infinite and incompre- j henfible maieftie. i Andwhercas they alleadge, that the Lord hath ap- ! pcared invifible fliapes, Firft, that they were not fhapes of his cllcnce, hut pledges of his prefence; neitherw’asitGods purpofe thereby to teach the peo¬ ple what an one heewas in his nature or properties-, but onely to teftifie, and euidence that he was now pre- fent with them : Secondly, befides that, how w ill thty proue that it is lawfull for vs topidure God in thofe images and fhapes wherein hee hath appeared vnto men ? Neither is their third reafon though more plaufi- ble, yet any whit more forcible : The feripture they fay attributes vnto God all the members of mans bo- die : And why may we not refemble him in a pidure,as j God hath as it w'cre painted out himfelfe in the fcrip- I ture? Though other anfwercs be giuen by ma- | ny ; yet this is that I take fureft to reft in 5 Gods will to | the contraric,and his flat prohibition, and that is an- ! fwere fufheient to all fuch plaufible w'h y-nots ? made by the wifedome of flelli. What though the Lord defeendingto ourcapacitie; thusplcafeto fpeakedhall we therefore prefume thus copidure ? hauingfo ex- prclTe prohibition, with a reafon 5 the voice was heard but no Jhape feene. Deur.^. i 5.1 6, There 123 124 C H A p. I. An ^xfofition vpon the three Ephef 4 “ 4 ’ Their fourth reafon isthis^thatmanmaybe pitflurcd, and his image drawne; therefore God alfo whofe i- mage man is 5 for the image of the image,is the image of the exemplar, and firft patterne. man as he is the image of God cannot be pidured jfor wher- in is man an image of God ? in the lineaments of his bodie ? Let Papifts leaue that dreame to the condem¬ ned Anthropomorphites, But he is the image ofGod, in regard hee perrakes analogically in holinelTe, and true righteoufnelTe, which though it ipread it lelfe oner body and fouIe,yet cannot be feene otherwile then Hab.i.iS. Ifajf 44.p. by efFe(!l:s in eythcr. Thelaft reafon artificial! is drawne, from the many profits that fuch images feme for; as inftrudlion, re¬ membrance, deuotion, reftraining of wandering ima¬ ginations. (tAnf. Where marke the quicknelfe of anl- dolatersfent , that hath fmelt out fo many great be¬ nefits of thofc things, that the Lord thought, and taught to be vtterly vnprofitablc. But for more particular anfwere to this argument, how will theyeuer be able to proue this, which muft be the propofition oftheir lyllogifme: that whatibcucr may beameaneol inftrudlion,admonition, deuotion, &c. may be vfed as helpes to thefe ends; when as God hath tyed vs tothofe meanes onely which himfelfc hath fiindlified to this end: and hathgiuenChriftto be the onely dodtour of the Church, and hath proiii- dedvs fufficiently of meanes to thefe ends by the great booke ol the creatures, booke of the Icriptures, vifiblewordof thelacraments, inward teaching of his fpirit: fecondly, how was it that when thefe were fuch excellent meanes of teaching, the Lord denied them to thelewes ? and howfals it, that the people fet to fchoole to thefe teachers are found mofl ignorant of Gods nature and will f thirdly, what teach they, but lying 12 5 firft chapters ef the Romanes, Verfe 25. lying,and faIfliood?as lamentable experience flieweth: what grolTe conceipts of the Deitie thcfe dodlours haue filled our peoples mindes withall. And left they lay this hath come to palTe by defed of other teaching by their minifters. Anf, That may well be in part 5 but yet fuch grofenelfe comes principally from (heimage; and this alfo their inexpiable finne, that hauegiuen them teachers no better then images ; ha- uing no more of true paftors, then their images haue of the Deitie. But enough of thispopiih deuife. Secondly, comctoourfelues, and let vs beadmo- nifhed tocakeheede how in our very mindes we con- ceiue any likenelfe, or image of God. It is true of this Lawalfojthatitislpirituall, asjKtfw. 7. 14. and forbids notonely corporall, but euen mentall refemblances, . or fimilitudes of the Godhead,concciued by the mind; we may not fo much as think e God like to any thing that we fee or can conceiue. And the bell: way to conceiue God, is as an Anci¬ ent Diuinewellteachcth, vtanegationi^ , by way of ne¬ gation. AndhethatcanmoftabftradGod from like- nelfes, hath beft learnt to conceiue GOD, fuch as he is. Proceed wcnow vnto the cncrealc ofthe Gentiles finne. zyind worjhi^ped and ferned the creature , &C. This, though I know it may be verified of the Gentils in refped of their idolatrous worlhip of the Sunne, Moone, &c. and other vifible creatures; yet I take it,is here to be vnderftood of the worlhip giuen by them to their images. To make way to the dodrine, this queftion lhall be propounded ; whether the Gentiles gaue vnto their Images Diuine worlhip ? or whether their wor- Ihip had the terme in the images without reference to the prototypa,the things which their images repre- fented Vfe. A(fls Ch A p. I. An Bxfofit 'ton vpon the three [ Tented. Papifts gladly lay hold on the affirmatiue part, that they may put difference betwixt theirs andhea- thenifh Idolatry committed with images. And this,, they fay is that werfhipping of an image, which the fecond commandemeni condemnes, namely the wor- jhipping it as God. Now for anfwere, knoww'e that if wee fpcake ofthe rude multitude, whom God had principally blinded, no doubt, but they many of them intended their vvor- Ihip to the images, wherein they thoughtfome Dei- tie, and diuine power to dwell, and what maruell,that men fhould grow fo fottifh, when God giues vp to blindnelle llfay But for the learned er, and wifer fort of them, they knew well enough that they were no Gods, neither did their worfliip ftay in the image, but was referred to the thing thereby re- prcfented,as Angufline^ LAEleinHm^'vAmbrofe ^ & others fhew; and as Plutarch,<2f(? Ifide & Ofir. and other ofthe heathen profelfed. in ‘BfA, 96-thus brings in an heathen,fpeaking for himfelfe : / dg not wor/htp that fione^or that image rvhtchts rvithofit fenfe^butl adore that which / fee^ andjerne him whom I fee not , who is that ? The muifible dinine power that ts prefidentofthe Image, Many fuch teftimonics might be produced. ^ Now if it be replyed , that the feripture imputes vnto them this grolTenelfe: Anf The feripture fpeaks generally,t not of their intention, but of the euent, as amongft other places that one. i Cor, 10. 20. fuffici- ently euinceth. The things which the Gentiles offered, they offered not to God, but to diuels 5 not that they intended their facrifices to the honour ofdiuels,but bc- caufe this was indeed,in the euent,an honouring of Sa- than, whofe fuggeflions they rather followed then the will of God-. S0Tfal.10y.19, the Ifraelites are laid tohaueworfhipped the molten image, not thattbeir intention firfi Chapters &f the Romanes, Verfe 2 5 127 intention refted in the Image, as 32.5-. hut becaufc all this worfliip intended to be conueiedvn- to God by the image, fell backe vpon the image ; God vtterly reieefling fuch awoi fliip from acceptance,which he had lb oft forbidden by his precept. Now thisfenfe (landing (as 1 fee not how it di/a¬ grees from the rule of faith , oris impertinentto the Text) affords this obferuation. Obfer, That the worfliip intended to God by an image , is notthe worfliip of God, but ofthe image. That indeed is honoured, but God diflionouredjwhofewill is here¬ by altered,and his precept violated. Confer i Cor. 10. 20. Exod. 3-2,45. vnderftandthisjas before, not of the intention ofthe worfliipper, but of the cuent. Here then are thePapifts iuftly charged with as Vfe. grolfe Idolatry, as euer the heathen pradlifed 5 that worfliip images ofGod,and Saints,though not inten¬ tionally, ycf in the euent with the worfliip dtje to God alone. Many large difputcs, and queries they haue concer¬ ning the kindc, and degree of worfliip that is due to holy images; fomeof them relbluingfoole-Jwffely,that images arc to be worfliippcd with the fame worfliip that is due to theprefident 5 others, thinking that fome thing to grolfe, concluding, that this is to be vn- derftood vnproperly, by way of concomitance onely. It were long to reckon vp all their fooleries in this kinde. Alas,that(iich wits fliould befo occupied ? and that there were not (bme good amongft them, by axes and hammers to put end to fuch heathenifli reafonings. Read Jfay 30. 22. and thou flialtfee what honour is due to fuch trafli. Their common excufe is fufficiently raiioued by that which hath beeriefaidin the former queftion. r ’’ *' Now for, their worfliip of Images they haue thefe rca- Ch A p. I. An vfon the three rcafons ; firft,that they are fignes of holy things, and arc for their relation to God to be worfhipped. iAnf, . But I demaund, by whofc inftitution come they to be figncs of holy things, and what is the foundati¬ on of this reuelation ? if by humane appointment onely, they will neucr be able to proue that man can giue to any thing fuch a reuelation, or or- dainc a figne,thus to fignifiea holy thing, or tobinde vs to fuch reuerence of fignes by man ordayned. And for diuine inftitution, which alone hath power to con- fccratc fignes to fuch holy fignifications, when they fliall ftiew itvsoutof the fcripturcs,we will entertaine their images with that rcucrentcfteeme, and regard- fulnelfe in vfing, as is due to iuch ordinances, but yet will eucr be far from religious adoration ofthem. Secondly, they affirme that God by images hath wrought miracles,therby to procure honor vnto them. Am/. Whether God wrought miracles to procure them honour, or the diuell maruels to delude Idolaters, is hard for Papifts to determine. Butfirft weanfwere that they were mtra mnmtrAcu^ U, maruels not miracles many of them, that God per¬ mitted to be wrought, at or by them: ftrange things perhaps many, thatfilled the poore people with won¬ derment, whilft they knew not the cunning and power of Sathan. Secondly if miracles, yet not to procure them ho¬ nour, but to proue our obedience,did the Lord permit them*Seerj. 1.2,3, miracles are not alwayes feales of truth; but fbmetimes trials of loyaltie. Thirdly,they reafbn a ot/mili: man is worthy of veneration becaufeheis the image of God jtherfore other iipages al/b becaufe they arc images ofChrift,or Saints, &c. An/ To thisi anlwere 5 that images made by man to reprefcnt God,or his Chrift,arebut equi- uocally firfi Chapters of the Romanes, Verfc 2 5* 12 $ uocally called images of God and Chrift. Indeed we honour man as the image of God with ciuill honour, becaufe God hathfo commanded vs : fecondiy, and hath giuento men venerable gifts of holinellc, and ri ghteoufnes, that make them honourable ; and when they can (hew eytherGOD to command worfhip of their images, or demonftrate fuch chareders ofDi- uine excellencies in them as GOD hath placed in man , wee will alfo giue them their due reucrence. Their fourth argument is, a panhfts in contrarijs. Images are capable ofinlamie,and reproach,therefore alfo of honour, andwoi Hiipj which argument fome vtter thus, the contempt done to the image of GOD and his Chrift redounds to God, and Chri ft: Eruo.tho. honour done to their images is done to them, ^nf. Our Diuines fitly anfwere that it fojlowes not ; nei¬ ther are thofc contraries : for it fufficeth to the diftionouring of God that there be an euill affedion, or intention ; but a good intention is not fufficientto the honouring of God, except th^meancs as well as the meaning be preferibed of God. Their other arguments are friuolous,and not worth i the naming: for what is it to preferibe in errour ? And i what though euill menhaue oppugned images , and } good men rcuerenced them ? for neither did the one 1 oppugne, as they were euill ; neither were the other good fo farre as they defended them. Thatlaft argu- , ment from the mfortunate end of thofe that hauc op- po(ed,and the happinelfc of thofe that haue maintai¬ ned them, hath an apparent miftaking of no caufe for a caufe^for neither were thefe plagued for oppofing, nor thofe blclfcd for maintaining images. Now I conclude this whole place with that faying of LaElAntuu de orij^in : error. where hauing at large difputed againft the folly of Image-making, and K w'orfliip \ . 1 o er. Chap.i. An Expofitionvpen the three W’Orlhip he concludes: Foolifh men as they are^ they conjider not norvnderfiand, that tfthetrimages hadfenjey orm'itionytheyrvosildofthetrorvtte accord ipporfhtp men by whom they were poUpjed-^ which^had they n>t beene fafbioned and brought into fhape by man JoadpitU been ey~ ther incult and horrideflonesy/r vnjhapen and rude matter. One other thing onely will I obferuein this text and fo proceed to that that followeth ; And that is the ordinarie connexion of thefe two linnes, the making, and worlhipping of an image. See Pfal. loC. 19. &c. partly through that bewitching which is in them when they are clad as it were with Diuine reprelentations : partly through Gods iuft iudgement,giuing men ouer to blind dotage, becaufe of their firift declining from his will. And it iuftifieth the pradlile of Chriftian Magi- flrates, that topreuent occaiions of Idolatrie, haue remoued them out of our Temples; I hope, neucr a- gaine to be reftored; many exclamations, and bitter inuediues they haue heard from Idolatrous mouthes j but who knowes not but the Lord hath done them good for that euill ? And how vnmeete fiich contu¬ melies are for them that cry out of vs, for lacke of loue toChrift, becaulewee cannot indure the Idola¬ trous abufe of his image, when themlHues are drun¬ ken with thebloud of Saints, Godsliuely images,eue- rie man may iudge. Loue to Chrift is befl: euidcnced, by loue to his ordinances, and his Saints, and by ha¬ tred of thofe things which God profelLeth to hate, a- mongfl: which are cfpecially lying images* But Hiall wee heare their reafons why they mud be placed in our temples; forfooth Salomon eredled Cherubims in the temple. Yet placed he them out of the fight of the people, in the holy ofholies; lecond- ly, had Gods Ipeciall warrant. Secondly firjl Chapters of the Romanes. Verfc 2 5. Secondly, they reafon from coniieniende ; what mcetcr places for holy images, then holy places I be- fides that, they are an ornament to the Temple, and withall a mcane to keepe our mindes from vainc by-thoughts, and wandering imaginations. To the firft : if they were indeed holy by Gods or¬ dinance it were Ibmewhat : But now being but as they arc mens deuifcs, and found in experience to be occafions of Idolatrie, what more vnmect place then the Temple for an Image? whereas the very re- uerence of the place wins it too much eftceme with fu- perftitious mindes. Tothelecond: that Temples Ihould be decently kept, and moderately adorned, wee deny not; but holdluchtrafh the vnmeeteft deckings ; and as fori- mages abufed to idolatrie, wee iuftly count them ra¬ ther blemifhcs then ornaments to our Churches ;and may truely lay of them, as Hez,ektas of the like to the Leuites; Carrie forth this filthinelle out of theSan- duarie. 2, 29.5. To the third: that they arc meanes rather to occafi- on,then to preuent wanderings: the occupying of the outward fenfe, is in experience the abalienation of the mindc', which made the Lacedemonians permit no pidure in their Senate houfe, lead: by beholding there¬ of, the mindes of their Counfailors fliould be dilfra- ded from the preient confultations. And I wifh men for preuenting of wandering in prayers, firll to labour for feeling of wants, which they would haue fup- plyed. I 8. 38. Secondly, ducly to confidcr in whole prefence they Hand. refpcd of outward prolperitie, becaufe they come in no misfortune like other men, blelTe themfelues in their courfes, and thinke that their verie irreligion, or fuperftition, plealeth God j becaufe the Lord folong lorbearesinflidlingofout-• ward plagues; whereas notwkhftanding, they are giiien vp to moft vile abhominations in life, whore- dome^ drunkennelle, ccuetoufnelfe, &c. which if they had eyes to fee, are heauier plagues, then all thofe outward misfortunes that betide Gods chil- dreni How fond is this argument ? I am-free from afflidions, therefore my wayes pleafe GOD. Yea, how certaine is this inference ? I thriue in wickednes, therefore the Lord is angry with mee. Ez^ech. 24, 13. And this; finne dies in mee, therefore GOD loues mec; Sinne growesin mee, therefore I am none of his. Verfe firft chapters ef the Romanes. Ycrfc 28. V crfe 2 8. F^r they'regarded hot to acknowledge - Gody eHeafp (joddeliHeredthemvpvnto are~ s frohatemindeyto doe thofe things which are not ' c'oHHement, ^ ■ Here yet followes another degree of this fpirituail iiidgenient, with the caufe of it; declaring alio howequall this vengeance was, and how iuftJy inflidledj in the words oblcruc thefe things ; firft, the finne, they regar- - ded not the knowledge of god : fecondly., thepuniili- ment, gimng vptoa reprobate w/W^: thirdly, the con- (equent of the punifhment 5 doing of things uncome¬ ly j fulnelfe of all vorighteoufiielle. The finne is, thmthey regarded *not to know God, The word fometimefignifies' to trie,or examincji 7'/?<^5.2i.(bmetimestoapproue and allow, fo here it imports a not allowing,,or regarding , or making that precious account of the knowledge of God .* a grieuoLis finne noted in men of delperate im- pictie, lob 21. 14. and the common finne of thefe times 5 wherein the Lord hath vouch/afed vs lb plen¬ tiful! meanes of knowledge of himlelfe , in the face of lefusChrifi, by the Gofpell. Signes of it: firfi, todefpife the meanes : Fro. j. /fr.32.33. Secondly, not to prelerue it being attained ,by all holy meanes, hearing,reading,meditation,conterence, pradlife, prayer, &c. Thirdly, wilfully to fupprelTc, and choake it in vs. Rom.i.i%^ Pet.i.s. Fourthly, to preferre other vaine (peculations of cur 138 . «L C H AP.I. Bx^^fition v^n the three - t t . ourownc, or other mens dcuifing, before what God rcu«aleth .7 ^ot.2i. 22. Many other might be recko¬ ned , but thefc fufficiently conuince our people as guiltie of this finne. Sec we no\^' the puniihmentj God gme them vp to a reprobate minde. This reprobate mindefome takcafliuely, and thus interpret *, a mind notfo much reproued, asreprouing, or difallowing things to be allowed ; approuing things to be r^ro- ued; which though it may be implied as a fruit ofthis reprobate minde, yet I take it, is not principally, and I firrt: here meant. And to my remembrance there is no ' vfe of thcicwords and atAcVi^oe, in this adiuc fenfe, inany Greckc authentike Authour, This reprobate minde, I therefore interpret; a minde reicdled, difajlowed, abhorred of G O D and good men ; in refpedlof that blindnes, vanitic, im- pictie, peruerfendle it abounds with all. We hauean Epithite in our Engl ilh fomethingncarcit; whenwc vfe to fay of a man defperatcly froward,and maliciousj that he is a man ofa diuclifh minde. Such a minde hath in itthefe deteftablefruits:firft, adiiallowing of all that good is 5 approuing ofall that is naught. Ifay 5. 20. Secondly, an aboliftiment, or at Icaft a great decay ofthofc naturall iynterifis, that is, principles of diredlfon for Morall adions 5 which in ibme naturall men are meanes of much reftraint from cuill, prouoking to good duties. Thirdly, vncapablc- nelfe ofall good vnderftanding, and knowledge. See ler.e^.ZZ. Which heauy iudgement, how is it eucrie where confpicuOLis amongft our people? God iuftly giuing them vp to a reprobate minde, becauie they regarded not to procure, preferue, or rightly to vie the know¬ ledge of God vouchfafed vnto them. Secondly, and let their harme teach vs to beware, / the firfi Chapters of the Romanes, Verfe 2p. the like rinncoFlittleefteeming the knowledge of the moft high: lead: when we would know, God lliut our eyes, that we cannot fee the things that concerneour peace. I/ay 6. See. How many of our people,too latebewaile this; that they cannot now conceiue the plainefl: truths taught them in the plainefl: and mofl familiar manner. ( 28. and cry out of themfclues fornegIe(fling,anddef- pifing inflru(flion; but all in vaihe ? I cannot here palle ouer this confideration : how j the pollution of finne admitted into the bodie, windcs itfelfe intotheaffeeflions, and thence creepes into the very iudgement, a'ndvnderflanding, till it haue eaten outall fbundnelTe ofiudging and difeerning betwixt good, andeuill.Confer24.25*28. Their bodies firfl defiled ; then theiralFedlionsfubiugated: Now their very mindcs forlorne of all iudgement, and iufl- ly reieefledofthcLord. Compareallb i Tiw, 1.19. . Adultcrie how creepes it from the bodie to the affecti¬ ons bewitching them? Hof,^,6. How then blindes the iudgement; to thinke,and cenfure it but a tricke of youth ? Drunkennelle, whatan inward thirfl of the de- firc w'orkesft ?'and how eafily inclines it to iudge it no worfe then fdlowlhip,yca,fb good as a point of man¬ hood. And let it be our caueat,how we admit euentheleaft of bodily pollutions; leafl by Gods iudgement, our affedions thereby be entangled, arid ourmindes dar¬ kened, our bodies they are part of Chrifls purchafe. I Cor, 6. Ihould be facrifices vnto G O D. \om. 12, weapons to fight the Lords battels againfl vnrighte- oufnefle. T\om,6. But how frequent libertinifme is in this behalfe, we fee in ordinarie experience; whiles men with an Epi- charmus like proteftation, take libertieto fee, hearc, pradhfe, 140 C H A p. I . lExfofition vfo» the three Obfer. pradlife bodily vndeanncirc 5 and all with this pretenfc of a good heart, and cl eanefoule to God-ward. Tofee the impious looleries of a Malle, many hold it expedi¬ ent*, and to be prefent at Idolatrous feruices , with re- feruationofconfcience to God, how frequent is it in our beyond-lea trauellers ? little weigh they how Ipeedy a palFage their is from the eye to the heart.and how foone our affedions are bewitched with fuch ga- rifli Ipedacles j and how GOD often puniOieth fuch fondcuriofitie with blindnes, and giuingvp to be en- fnared. Come wee now to the confequents of this iudge- ment :hrft, doing things notcomelynorconucnient: fecondly, fulnelfe of all iniquitie. KaSmov implyes two things.^ cA.£ov: \T)h- //V,and decorum. And the meaning is, that they ran wilfully into thegrofcll finnes, contrarie to all euen ^ naturall Dutie, and Decorum 5 without regard to any thing that might beleeme their age, fexe, condition of lilCj&c. not that any finne agrees with Dutieor Deco¬ rum ; but that euen corrupt nature, till it be infatuated and giuen ouer, hath care of fome Decorum in trant grefling ; and holds lome finnes,at leaft in the manner of committing, difgracefull,and deteflable; As it is (aid o^Saphy when a beautifull ftrumpecwas tendered him 1 to abufe himfelfe \vith all, vellemytnqHit^^non eff'em lm~ perator. I would willingly, were it not vnfeemely for the great place I am in. But here fee, what an horrible confufion ofall things flowes into the life, naturall iudgement, andconfci- ence, once extinguilhed: fo that euen common ho- ncftie, and modefheis negleded5 and finneseuento the corrupt nature dei;ellable, are willingly pradifed. Compare 4.1 8 .t p.alfo Rom.iaC.iy, yfi- And let vs hence learne by all good meanes to pherifli firji chapters of the Rommes. Verfe 19, chcrilh in vs that light both of nature and grace, that it pleafeth God to & in vs, that this reprobate minde come not vpon vs. Verfe 29. Reing full of all vnriohteoHfnefejform- catfon, votc^ednejfe y coHetaufnefe ^ maliciouf- fieffe^fnll of enuie^ of murther^ of debate^ of deceit, rakine all things in the ekill parr^ whif perers. Verfe 30. Backbiters , haters of God, doers of rorong, pro fid, boafiers,tnuenters,ofeS!i!l things, difobedient to parents, vrithont vnderslan- din Wb. i3.5.whencethore fpeeches why had not God made me rich, &c. Remedies: Firfl:, labour to be perfwaded thatthine ownc ftate is befl: for thee, as thou canfl: not but iudge, if tiiou acknowledge God to be a father vnto thee. A 4 at. 6 .‘^ 2 . Secondly, to confider thine owne fmall or no defer- uings. (jr»7.32.i o. A fecond figne of it ; Enuie at the greater plen- tie of others, as wee thinke, lelTe deferuing then our felues. Remedies, Firfl:, to confider, that it pleafeth the Lord thus to difpenfc his bleffings 5 let not our eye be euilljbccaufe his is good: heemay doc with his owne what feemeth him good. LMat, 2o. 15. Secondly,to remember, that howfoeuer the Lord hath fcanted thee in the things of this life, yet hath he giuen thee pledges ofa better inheritance,denied vnto many wealthy. Pro. 29.15. Thirdly, view but how the wealth of a rich man is fnare vnto him; withdrawing his heart from GOD, made inftruments of crucltic ,andiniufhce 5 the feeds of which finnes arc in thy bofome, and would perhaps bud forth in thee, were it not that the Lord depriueth thee of occafions. A third figne; a\v jll,andfetled purpofe to be rich : I Tim.6.^.'Tro.i%.2o. Whencefollow^esall cuils,noi- fome, and perniciousluftes Ibid. i Ttm. 6.9.10. that drownc in deftrudion. A fir ft Chapters ofthe Romanes, Vcrfc 2p, H 7 A fccond kindc of Couetoufncs is, the grcedie fcra- ping togeth-er of the things of this life. And that ey- ther of neceirarics or of fuperfluities. of necellaries jforeucninfecking thingsneceffary there may be conctoufnes; while they are ouer gree¬ dily purfued 5 and this alfo incident to thepoorcr fort; thenwhom, nonemore hauingfignesof it:firfi:,ncg- Icdfing the bell duties for thethingsof this life. Secondly, vfc of vngodly meancs for fupply of wants. See plentifull rcafons againftit. 'J^'^r.^.from ip. to the end. See alfo the promife. Heh. 1 j.s-6. of fuperfluities : which vnfatiable defire the Lord euery where complaines of by his Prophets. Remedies of it; firftfee the inconuenienccSjfuperT abundance bringswithit; difquieting theminde: See Sccl.s. i I. diffracting from better cares; choaking the feed of the word. Afar. 13, Secondly, confider thevanitie, in two things: firft, vneertaintie. i Tim.6.17, /I^<«L6,i9.vnprofitableneire, and vnauaileableneife eyther to decline wrath, or procure faluation. Luke 12, 15, 20. Prouerh 11.4. 'Mat. \ 6,26. Thirdly, weigh the large reckoning that is bchinde, as Luke 12.48 hitherto alfo may that claufo of the pa¬ rable be applied. The fourth, and beft remedie, to make Godin Chrifl thy portion; as T^aul, 'ThiL’^.%,^. Confer A third fort of couetoufnellc there is, in the too neere keeping of that w'ce haue gotten, wee may termc it in the wife mans phrafe, (paring more then is meete. And it is of two forts; firft of men that fpare from their owne nccelTarie comfort; as Salomon complaines L 2 of 1 ' 148 Ch AP.I. An 'Expofitionvpn the three offuch. Sect. 1.2. Drudges to the world , flauesto their pelfe; not beteeming to themfeJues a good meales meate 5 more homely indyet, ruftie, and fordide in their attire, then the pooreft fnakc^that hath nothing but his labour to naaintaine hiinfeife withall. Another of them, that pamper their owne bellies with the daintieft, cloath them with the moft gorge¬ ous; but fpare not their very fragments to thofe that need. See i€.i9.&c. To remedic this cuill, good to confider; firft, that we are but Stewards whom God hath entrufted with this plentie, to diftribute as the necellities of our brethren lhall require. Secondly, to behold the reward ofbenificcnce ;in this life, in our felues, and ourpofteritie. Vfal. 37. 2y.2 6. in the life to come: Luke 25. &c. Thirdly, that we fhall leaue the things behinde vs. I Ttm, 6.J. the comfort ofwellvfing them may fol¬ low vs I 3. but it iscertaine,laiththeApo- ftle, we fliall not carric any ofthe things with vs. 1 haue the longer infilled in this vice, becaufe I fee it is one of the common finnes of the land 5 infomuch that the complaint of the Prophet: ler,6. 13. may iull- lybe taken vp of vs; from theleall ofvs euentothe grcatell, euery onc isgiuentocouetoufnelle^ Priells, and Prophets, Princes,and Peoplefwolne with this in¬ curable Dropfic:and infatiable third after the things of this life. But proceede wee with more breuitieto thofe that follow. KocKix: Weereade ^ alfcieujhejp ; but that I take it is comprifedvnderenuie next following. And there¬ fore! thinke it may better be rendered milchieuoufi nelle.A hatefull dilpofition ofmento worke thelpoile, and vtter ouerthrow one of another. Now fir (I chapters ef the Romanes, Verfe 2p. I4P Now I cannot but obferue, howthefpirit of God hath coupled thefe two finnes together 5 Cottetouf- fjejfe, and UUifchiemufnejpe jperhaps purpofely to in¬ timate that tliey commonly meet in the fame fubied:, Salomon Pro. 1.19, deferibingthe courles ofa Goue- tousman 5 thusexprelfeth them;fuch are the wayes of a man greedie of gaine , hce would take away the life ■ From the owners thereof, and S. Patd makes it the roote of all euils. i Tim. 6. i o. It might be exemplified in Achah , and Indus^ il neede were ; but very experi¬ ence abundantly flieweth, that the very mercies of the Couctous are too too cruell, not pittying wife , nor children, &c. ruinating whole families without com¬ panion, as we lee in thepradife ofgreedy vlurers, and opprelbors. And it may teach vs to flye thefe things, as PuhI ex* horts: i Ttm, 6 .11 .to looke vpon Couetoufneire, and beware of it. Luke 12.15. As for other reafons maine and many, fo for the milchieuous pradilesit inclines vnto. No finne fo barbarous as Couetoulhelle. And let vs beware how it gets ground on vs. Sathan many times conueies it into vs by holy pretenfes; fuch as this; what good a man may doe in reliefe of.the poore, defence of the truth, if greater abundance wereprefent. And though I limply condemne not de- fire to encrcafe our ftate prefent, with llich lincere re¬ ference andrclped to thole ends, and fubmillion to Gods will; yet let vs beware how by fuch coulours, couloured couetoufnelle creepe vpon vs. Sinceritieoffuch delires for fuch ends , may thus bedilcernedin our felues,and others iftherebeacare to vfe the little prefent, foas wee pretend to vfc the more delired. See Luke 16.10, Secondly, againeitfliould warnevs, howweexpofe our felues to the cruell mercies of couctous vvorld- L 3 lings. 1 V/e. I 150 |Chap. I. An Expfi/itmvpon the three lings. Many a coiiloured pretenfe thou (halt hcarc from fijch, how glad they are that they haue to plea- fure vs in our need 5 and all butcoulours for crueltie. See 'TfaL 10. p. 10. as the cruell pracflife ofvfurious men abundantly euery day witnelFeth. Now as touching this mifchieuous difpofition, TaA hath dcfcribed it, 3.16. and examples are plcntifull amongfl: our felucs ; malice preuailing: fo‘r remedieconlider. Firll, the end of our creation, as principally to glo- rifieourGod , foalfotobe helpfull each toother, Co that what the Lord faid of woman at her creation, Hiould be verified of euery man 5 tobehelpcs each to other. 2.17. and the Lord for this end, hath knit together in a bond of mutuallnecefiitie, thafcon- fcience thereof might preuent this mifchieuoufnes. Secondly, the example of our heauenly Father, do¬ ing good to his very enemies,5.45'.thatno'man might make enmitie a colour for milchiefe. The next is Ernie , which may thus be defcribed 5 dilcontentednelFe at another mans good, and pro- fperoLis eftate 5 and hath thefc three principall bran¬ ches. Firfi,griefe at the good things they enioy, whe¬ ther temporall or fpirituall. Exempt, CainyCjen,^.^,^Q, Remedies : firft, for temporall things wherein o- thers excell vs, or are equallwith vs, to abate the o- uer good conceiptwee carry of them. A man that e- fteernes them as Salcmon did, vmitie ^ nothing but v^mitie , neuer enuies at another mans hauing of them. Secondly, to place our affediions on things, that may equally be enioyed, without imparing anies plen- tie : for thisfliall be found one caufe ofenuie,acon- ceipt that anothers hauing is caufe of our want, or of hauing fir (I C halters ofthe Romanes. Vcrfc 2 ^. hauing in leire nieafure then we defire. Thus is it not in hcauenly riches. Thirdly,to confiderthe originall ofthis,as we fudge it, vnequall diftribution, which is the will, and good pleafure of GOD , that hath full power to doe with thefe things what himfelfe pleafeth, 20.15, Fourthly,G4/.5.ver.2 6,Toroot out pride, and oner- weening conceit of our ownc worth 5 ieldome fee you an humble manenuious,oran eniiious man humble, Thefecond branch is, reioycing at others euils, 'Pre.iy. 5. a barbarous vice 5 complained ofoften by the Prophet T>amd, See ‘P//?/.69.&c. Remedies ;firfl:, coniiderhow odious it is in Gods fightjoften prouokinghim to turne his wrath from the afflided, to the triumpher, Pro. 2^.17 18. Secondly, fee the contrarie pradife of the Saints. 2 Srim.it Pfal. 35.15. And fiirely a man thus barba- rouilie affecfled euidcnceth (lifficiently his graccielfe heart. The third branch, is incommunication, InmdU Ca- »<«4:fitly to our prouerbe, of the dog in the manger. Remedies; firft, confiderthe end of all gifts befto- wed on thee; giuen they are or lent thee rather of God, for the good of others, i Cor.12.7. Secondly, the pra the afhes of a friendly countenance, which yet oppor- tunitie, as bcllowes, rekindles to fuch a flame as often- biirnes to the dcftrudlion of him they hate: yea, fuch monfters are there in this kinde, that thinke their chil¬ dren unworthy to inherit their polleflions, except they vow alfotobe heires of their malice andtopro- fecute vnto death thereuengefullcourfes fet on foote by their predecelTours. Yea, our people haue now learnt todiflinguifli betwixt forgiuing, and forgetting: forgiue they may,but neuerforget,as ii he Ihould lay, relpite their malice till a fit opportunitie of reuenge. See Cjen.Z7,a^\. Now furcly, if from any one vicious affeAion, wee mayconcludea nullitie ofgrace, thenchiefely from this: for as the experience of Gods loue in pardoning, enclines to aneahe forgetfulneire of wrongs jfo doth the continued profecution of a reuengefull purpofe, argue fufficiently our little, or no feeling of Gods par¬ doning mercie. A*vtAew/Uovac./l/ C H AP. I . Aft Expofithn vfon the three 1 ■V pra^lifc. 2 Pet. 1.5.1 oh. 13.17. If wee know Gods will bjeiredareweeif wee doe it: if wee know and doe it not, woe worth the time that cuer wee knew, not be- caufe we know, but becaufe knowing, wceneglec^fed to doe what wee knew 5 and finned againftour know¬ ledge and confcience. But fee weefirft the obiedl of this knowledge,what is it that the Gentiles are faid to know ? The law of God, It may be here qucftioned how this accords with Pfal. i37.verlc9. Where it is made thelewespreroga- true tohaue the ftatutes of God 5 and of the heathen faid, that they had not knowledge of Gods law. The law of God according to a double manner of rc- uealing, is two-fould,written, vnwritten; the law of God written the Gentiles had not; but yet they knew fome generals of thole things contained in the two tables ; God writing it in their hearts, T^om. 2. and re- uealing to them fo much therof as might depriuethcm ofexcule,'K,(?»».i,i9. This imperfed rulcoflife voiichlafed vntethe Gen¬ tiles, is commonly called the law of nature. Not for that it is borne with vs, or is propagated from who not onely weakened, but eiien vtterly loft the image of GOD, one chiefe part whereofconfifted in knowledge, O/. 2. but becaule this knowledge is vouchlaled vntoall by a generall influence of Gods grace, which is indeed as common as nature: and ther- forc called the law of nature. Here therefore it fhall not be amilfc, once for all to Ihew what the law of nature is,and how it diflers from the law written. The law of nature,is that rule ofpietic,andhone- fticjthat the Lord hath written in the Hearts of all men: whereby they know confuledly,and in generall, what is goodjwhat is euill;what to be doncjwhat to be forborn, h firji Chaffers of the Romanes, Vcrfe 31. It differs from the law written, not in fubfiance 5 they being all onej but firft,inthe meafure; fecondlyjin the manner,and meanes ofrcuelation : for what the written law reuealcs diflindlly, and particularly 5that fhelaw of nature teacheth confufedly only,& ingene- rall. Firft, that God is to beworfhippedthelavvof na- ture reueales 5 but how to beworfhipped diftindlly it reueales not; fecondlyjthe manner otreuealing is not all one ; for the one had certaine , and immediate re- uelation from God j and afterwards was deliuered by the fame GOD in writing 5 the other was knowne onely by a generall light fet in the fbule in creation. loh* 1.9. But hence it will eafily follow; that the Gentiles euen before Chrift had knowledge of the law of God. Sec \om. 2.14.15. where Paul proues it,firfl, 2ifa[{o ; they did the things of the law : fecondly, a Confcieniicc tejhmomo . Confer alfo, 14,17. & 17.2 7. And this fufficeth to clcarc God from Ihew of cru- ' citie in their condemnation : though the bodie of them perifhed euerlaftingly ; for befides that the Lord made them all righteous at the firfl, Sccl. 7.31. he alfb gauc them more knowledge of his will, then they had eytherwill or confcience to obey. Hence alfo the colledlion is found , that the law of nature is the law of God, and that thetranfgreffi- ons of that law, are the tranfgrcfTions of the law of God. Wherein how farre they of Rome haue ingaged themfelues, thofe many difpenfations by them gran¬ ted for murther, euen of the Lords annointed, for marriages within the degrees prohibited,&c. are abtin- dantwitnelfes. Things that heathen by light of nature detefted are allowed by them as commcndable,yea in fome cafes meritorious, and worthy of canonization. See 171 Obfsr Ch a p. I. An lExfofition vf0n the three See we now the meafurc of their knowledge. They knew the law of G O D; yea the penaltie due to tranf- greflion thereof} that they which commit fuch things are worthy of death. Now forthemeaningitmay be queflionedj whe¬ ther the Gentiles knew that their finnes deferued euer- laftingly death ? zyfnf. As touching corporal! death the lawes of ‘Draco are recorded ; w'hich appointed death for euery tranfgreilion lelTe, and greater: and being .demanded the reaibn 9 why when all finnes were notequall, death was appointed equally for all 5 his anfivcrc was, that hee well knew that finnes were not all equaljyet knew that the leaft deferued death.But for eternall death it feemes more doubtful!, yet this is euident, that they knew another life, and death af¬ ter this ; as appeares both by their Elifian fields, and their hell, which they write of; as alfo by the terrours of coniciencc that they were filled withall euen where humane lawes tookc no hold of them. And howfoeuer perhaps they thought with Papifts , that euerie finne deferued not hell; yetforthegrol]fea( 3 :s of notorious finnes, it was their perfwalion, that hell torments were duevnto them. See nio Sciptoff, So that here wee cannot but take notice of that more then heathenilh ignorance ftill in our people ; whom though wee can conuince euen of grollcft breaches of Gods law, yet can wee not perlwade that by committing thereof they are worthy of dam¬ nation. GOD they thinke is not foextreame, nor will deale lb hardly : whom here I would exhort firft, to take notice of what the very heathen were perlwadedof; fecondly, to confider the infinitenellc of that maieftie, whole Jaw they violate: thirdly, the ranfome paid for their finnes , Chrifts bloud: fourthly, firft chapters of the Romanes, Verfe ^ i, fourthly, their ownc feares wherewith their confci- ences are polfeired, vpon the leaft nianifeftation of Gods wrath, See. Now liere the Rhemifts entreat vs to obferue, in what fenfe their Catholique Church teachetk fome finnes to bemortall 5 fome venial): fome mortall, be- caufe all that doe them are worthy of damnation 5 o- thers venial! , that is to lay,pardonable of their owne nature, and notworthy of damnation. This expofition wee acknowledge to be theirs 5 and were it not for the expohtion could ealily al¬ low the tearmes of diftind:ion ; wee lay alCo that there are Ibme finnes mortal!, Ibme venial!; but this wee enterpret as the Scripture teacheth, i /o/s’.s. 16, 17.18 . of the euent, not of the natural! defert. All finnes are venial! in the euent, except that a- gainft the holy Ghoft, ail finnes of thee- le^l are venial! in the euent, becaulenone are impu¬ ted vnto them vnto condemnation. Not perfccution, not blafphemie, notabiuringof Chrift excepted 5 butyet the leaft defcruesdeath,yca and to a man out of Chrift brings death euerlafting : notidle words accepted, 12.3 6.Compare3. 10. Andheere let mee entreat the reader to obferue, how well heathenifme, and Poperie accord, as in many other, Co in this point alfo. For euen this was the opinion of the heathen, thathaynous and grolle finnes deferued death j but petite fins, as ofidlewords, cuill thoughts, &c. were pardonable of their owne na¬ ture, and not worthy of damnation. Followeth now the Text, thefecond amplifica¬ tion of the Gentiles finne, by comparifon 5 they did not onely themlelues commit them, which per¬ haps might be imputed to infirmitie : but appro- ued, yea applauded, and tooke delight in others m C H A p. I. An Expo fit ton vpon the three Ohfsr. 1 . .... 1 - 1 ■ rr - . . __ that did them, which wasdcfpcratcimpictic. Now my purpofe is not to handle all thofe kindcs of confenting to other mens finnes, by applaufcjcoun- fell, encouragement, in (ligation, abetting,&c. Which M. 'Be<.a well obferues to rame vnder this tearme, ouoeucAonSjj; butonely to propound what the Spi¬ rit of GOD here feemes principally to point at. That fimple committing of wickednelle is not (b damnable, as is the applauding, and delight taking in the'lewd behauiour of others .Salofvon,Tro,z.i^. 1 exprelling the nature of a man delperately wicked, j tluis lets it forth ; they deltght in doing entll, and which is move, delight in the frowardnefe of the rvickfd, Hof, 4. 8. the Prophet fpeaking of the lewd Priefts in ifrael; they eate vp the fimes of Gods people , and hft vp their mindes at their iniquities What it grieueth a good miniller to fee, that thefe long after, and re- ioyce in: to fee and heare the vngracious behaui- our of the vngodly in refped of that fweet they fucked from the finnes of the people. And indeedc It argues a heart fet vpon wickednelle, and taken vp with the pleafures thereof, for a man to re- ioyce in the diflionour of the name of G O D ; as it is the natureof thechild of God, to grieue at the finnes of himfelfe, and others, and no greater cora- flue to (uch then that the law of GOD is broken. 2 Tet. 2.8. Pfal. 119,13 ( 5 . (b there cannot be a furer euidence of a heart deiperately wicked, then to de¬ light in the vngodly behauiour of another. And let all fuch as are this way guilty lay it to heart, wchaueakindeofpeopleamongft vs, acruc of fvag- gerers, as they delight to be tearmed j giuen to all cx- celTeofryot themlclues : and not content therewith, prouokers of others to fellowlliip in cxcclfcjhow glads it their hearts when they can draw another to drunken- nelfe ? firji Chapters of the Rommes. Verfe 31 . neire I and what greater plcafurc to fuch, then to fee the bcaftly bchauiour of thofcjwhom they haue with their own coft drawne into drunkennes i wo and a heauie wo to fuch faith 2.15.1 C. It were llrange that amongft the rulers ofGods people,let vp for the terrour of the vngodly, their fhould any be found, thus ioying at other mens vngodlinelfe ; and yet who fees not, but the Prophets complaint be¬ fits the time 5 they lift vp their mindes at the peo¬ ples iniquitie : and hee the vv^dcomeft gue(l that brings facks to their mill; tidings ol the peoples fumes to their courts : by which their portion is made fat; men lining indeede by the linncs of the people. I might inftance in fundry other particulars , but that I fearelhaue beene too long in this chapter. This onely I will annexe for conclufion. That the fumes here imputed to the Gentiles, are ours allb by naturall inclination. And as the Apofllc when hee hath reckoned fundry grolfe, andabho- minable fumes, applyes them thus to the Corin¬ thians , fuch were fome of fome of you, though now you be wafhed , fandlified, iuftified in the name of the Lord lESVS, and by the fpirit of our GOD, I Cor. 6 . 11. fo may I fay of vs all in nature; fuch were all of vs by nature, howfoeuer now wallied from them in the bloud of Chrift. lit. i. 3. And let it euer teach vs to magnifie the grace of our GOD, that hath pulled vs out of that damnable eftate, wherein wee were borne, and once liued ; and make vs aferibe our whole righteoufnes to the mercie of G O D, in CHRIST I E S V S our fveet Sauiour ; by whom wee haue beene deliuered from the power of darknelfe, and of children of wrath by nature, made children of grace by free Adoption ; and calling in him. To C H A p. I. ’Exfofit'm vp4fn^4he three the fame GOD that hath fo freely beloued vs, to Chrid Icfus our blelfed Sauiour, that hath paidc the price ©f our finnes; to his holy Spirit that hath purged vs from fo vile corruption, be praife, and glory in all churches of the Saints . for euer,and cuer, /imeK, THE firfl chapters of the Romanes. V erfc i, THE II* Chaptbb. Verfe r. Therefore thon art inexcufahlct O •whofoe tier thou art that condeMtiefixforin that that thoH condemnefl another^ thou condemnefl thy felfe ; fsr that* that condemnefi , doe^i the fame things. O make way to the opening of this chapter, it fhall not be amille briefely to rcpeate the Apoftles whole pro- iedl. That which hee driues at is this, that all both lewes and Gentiles are tranfgrcllburs of the law 5 and there¬ fore cannot be iuftified by the workes of the law. And as touching the Gentiles tranlgrellion, heefirfl: proues it, ranging them into thelc two ranckes. Firft, of thofe that were openly and outragiouflie breakers of the law of Nature*,Iccondly,of fjch as par- tookc not with them inthelcopen cnormious finnes j but rather condemned them, though themfelues in the meane time lined in the fecretpradlilc of them, at lead had the (cedes of them all vnmortified in them ; againft the firft fort hee hatlji dealt in the firft chapter, and here begins to conuince thole hypocriticall cen- furers of thefe finnes in others. The pallage to thefe hypocrites is by an inference out of a gencrall laid downe, verfe ^i.cap. i. on this manner; feeing all thofe that know the law of GOD, and commit things worthy of death, are fubieft to condemnation jtherforethou alfo that iudgeft others art inexculabie ; neither haft any thing which thou N canft 178 Offer. C H A p. 2. An 'Exfpfition vpon the three canfl: plead in Apologie For thy felfe, why the fentence of condemnation due to others, lliould not likewife palFe on thee : the leafon is annexed , verfe z.^or euen thou that iudgefi-others and condemnefi them for tranfgreffion of Godt larr ^ docB thyfelfe the fame things for which thou condemnefi others : And howiocuer by theiefhewes thou bleared the eyes of men, that can¬ not fee nor iudge farther then the outward appea* yet cand thou not thinke to elcape the iudge- rance. ment of God, to whofe eyes all things are naked, and vncouered,and that iudgeth not according to out¬ ward diewes, but according to the inward finceritieof the heart, and the truth of the inward parts. The conclufion then of this place is this : that the very maders of manners and chiefe controulers of other mens finnes, amongd the Gentiles are inexcufa- blc before God, and liable to condemnation, ver. i. Reafon prouing it yver. 1. in this forme, he that con- demnes himfelfe is without Apologie before GOD, but thou hypocrite condemned thy felfe: £'r^« j /nm jicut C£teri,lam not at other men,an adult ever drm- ! k^ard^or extortioner, Foolifhmen, as if wickednes lay ! all in extreamities, or asif ciuilitiewere righteoufnes i in the light of God. But let allfuch know , ciuilitie fufficeth not to the kingdome of heauen and a man j may line vnrebukeablc in refpedl of men and yet be ^ for all that a child ol perdition. Another thing here obferuablc is this: the vfoall : meane by which an hypocrite climbes to reputation of righteoufneire amongd men 5 not fb much by refor- I ming his owne life, as by fouerc cenfuring and con- |» demning others: this w'as the pratdife ofthofe graund I hypocrites the Pharifies, the lead mote in their bro- j thers life could not efcape their cenfure 5 their owne I beames, that is to lay, grolfe finnes dilFembled. Very N 2 com- ^Ifay 29.1 J. ^ Hof. 4 , 1 ^. Ezech.8.i2. Vfe, e Mat.J. 20 . ^ Phil. 3 . 6 . Obfer.z, s Mat.7.3. i8o Vfe. Gal.^.4. Obfer. 3. 1 zPct.1.14. ^ Pro 6.30. C H AP.2 . Jn £xpofition vfen the three companying with finners cendired in our Saiiiour,as a point of highcft prophaneneire their ownc notori¬ ous oppreffion, cruelty, repealing of Gods lawes by themfelues,winked at. TheDonatif{:sin(»-/^iy/?/«/ dayes tooke vpon them to cenfiire the leafl: blemilhes in other Churches, their owns in the meane time not onely pradifing, but euen defending grolfc corrup¬ tions. And at this day, how vfuall with men of corrupt mindes, dcftitiiteof the truth to rife by this ladder ? iuch narrow prying into the lines of others, gladfome entertayning of reports of other mens flips, heauie doomes palled vpon other mens infirmities jmuftnot a man needs fay of fuch, fure Saints themielues , that thus rigorouflie cenfure the corruptions of others I Saints fure, or clfe diuelilli hypocrites. I palFe from this point with that aduife of the Apoftlc : Let eae- rie man proue htsovpne tvorke ^fopjallhe haue retoycing in himfelfe not in another. Thirdly, let vs here confider, how daungerous a thing it is, to condemne that finne in another, which we pradifcourfelues : as to fentence another man to hell for Adulterie, Couetoufiaeire, &c. and yet haiic our owne hearts burning with lufl,exercifed with co- uetoufnellc ‘, furely,fuch are their owne iudgesiand as it were the Lords mouth , damning their owne fbules to the pit of hell. Neither is this to be vnderftoode of priuatemen onely, but euen of men in publique place, as Magiflrates and Miniflers; when a Magiflrate fhall cenfure a poore pilferer to death,that hath ftolne per¬ haps to fatisfic his owne foule^, himfclf in the meane time lining in extortion, and briberie, what doth hee , but adiudge himfelfe to death cucrlafting } when a Mi- nifferlhalloLitof the pulpit denounce Gods iudge- mentagainft whoredome,drunkcnncire, &c.andhim- felfe ’ firfl Chapters of the Romanes, Vcrfe i. felfe be as th c Priefts of ifraell, a man giuen to Wine, and ftrange flefli, redounds not thatfentcnccvpon his owne foule ? Wherefore let vsbeadmonifhedthat by calling, or vfurpation,haue to deale with the fins ofothcrs,firfl:,to pliicke the beameoutof our owne eye^: the heathen could thus aduifcjthata man that would bean accufer andcenfurcr ofothermens difhoneftie, fiiould firfifift and purge his owne heart , from vvhathee meant to blame in another. And as the reafon here giuen is forcible,fo are there other in Scripture very effed-uall .-asfirfi, that a guiltie conicience hinders the right and couragious cxercife ofadmonition and corredion: and it was not for no¬ thing, thatrequiring courage in Magifirates , requires alfo that they be fuch as feare GOD, and carefull to depart fromeuill™ , and the Lord before he fends to denounce iudgements againftthe If- raelitcs, ‘firfi purgeth him from his owne finnes 5 be- caufe indeede, heecan ncuer asheought, reproue or corred that in another, whereof himlelfc is guilty °. How often doth a lewdMinifter meete with a Text, thathetrembleth to handle? or if for fhame hec be forced to lay fomething of the finne whereof him- felfe is guiltie, how cold in difcouering?how trem¬ bling in reproofe? how many times fliifts he from it, by (bamefull meanes ? as fearing to be iudgeand con- demner of himfelfe ? other reafons there are many. SceC>Jfi 4 f. 7 .i. 2 . 3 . 4 . Now before wee palfe from this vcrfe, fundrie queftions offer themielues to’be decided. Firfl, whe¬ ther it be lawfuil for any man to exercife Magiflracie, fince no man can fay my hart is clcane,! am cleane from my fin : andfbmepolfeflwith afpirit of Anabaptifme, haue vrged this and the like fcriptures, againfl the vfe N 3 of 181 Vfe, I Mat.j.j. “'Exod.iS.zi. ” Hay ^.7. Ioh.8.7.9. . i32 P Ifay J.20. C H A p. 2. An 'Expefithn vpon the three of maieftracie, requiring Angelicall puritieinhim^that takes vponhim tocorred or chafticethefinncs of o- thers. e,/^w/^Firft,byasgood reafon might they prone, that the vfe of Miiiifterie is lawful!, in as much as it is their part to reproue, andcenfure the fins of others : and yet who of them is perfedly purged from the feeds 1 of ail finnes? know we therefore, that the fcripture, when it requires freedome fromilnneinthofe thatvn* dcrtake the cenfuring or correding of other mens finnes, requires not perfed freedome from all inhe-' rence offinne, foas that it fnall befinne, to a man, j himfelfe fubied to infirmitic,to corred or reproue the i linnes of others j hut only a freedome from the raigne, and dominion offinne; andtaxethonely impeniten- cie, radinetre, and rigour in the controuling of others, andfois that place, hh.?,. y. to be vnderflood, being a reproofe of the peoples hypocrifie and rigour, no fimplc condemning of the fad invrging the punilh- ment ofthe Adultereire. Secondly, it may be demanded, whether a man fub- iedto the raigne of finne (whereof anothicr is guiltie) finne in condemning that finne in another whereof himfelfe is guiltie. The fad of condemning fuch finnes in others, is not fimply a finne in it re]fe,yca not j tocondemneit, is finne?; yet a finne it is in fuch a man 1 by accident, as all adions of impenitent finners are 1 finnes in them ; not materially , or in refped of the i matter, as thofe that are fimply forbidden in the law of God, but formally, that is to fay, in refped of their ! faulty manner of performing thofe things, which for their fubflance are dueties. Thifdly, if any demand, what is to be done in fuch cafe ? muff a man forbearc to ccnfurc and reproue thefe finnes in others ? Notfo ‘i: but this let him doe, beginne iudgement at his owne heart, that is, judge. *1 Ifay 5-20. firfi Chapters of the Romanes, Vcrfc i. iudgc, condcmne, bcwaile, reforme, his owne/innes? fo may we with comfort reprouethe finnes of others, Fourthly, it may here be qucflioned 5 whether all thefe controulers of other mens finnes, were them- fclues guilticof tho(e iinnes, which they condemned' in others, c^k/. Someanfwerethus, if notofthefame, yetofthcequiualent, of hnnes as hay nous. Others thus, if not of the fat^s, yet of the atfcdlions and in¬ ward motions to the fame: thisJafl: the beft anfwere: to which let this be added, that the fcripturemcafurcs all outofehrifl:, by their naturall inclinations, and iudgeth them guiltie ofall lihnes, mmortified by Gods Ipirit,. or vnpurged by Chrifts bioud. Vcrle 2. kitoTv that the tadgemetit of God if accordingto truth , againf them rvhtch com¬ mit fuch things. Owthe reft of the chapter is fpentin preuentions , and remouall of fuch obiedions, as thefe hypocrites might make in behalfe of themfelues : as verfe 2. whereas they might fay, that the world could not dete< 5 l them of any of thefe crimes, and they had the witnes of men to acquite them: the Apoftle anlwercs, that howfo- cuer by their outward ftiewes they might blind the eyes of mcn,and elcape their cenfure j yet Gods iudge- mentthey could by no meanes elcapej no vizard could coucr their deformities from Gods eyes^neirher could hec be mocked with fticwes,who learcheth the hearts and^rycth thcraynes, and iudgeth not after outward N 4 appea- 184 C H AP.2. An f.xfofitionvpen the three Ohfer. appearances but according to trueth , and inward vp- rightnelfe of heart before him. For the meaning of the words; hy Gods iudge- ment vnderftand, firft, his cenfure, and fentence of mens guiltinelFe ,or innocencie fecondly, his adiud- ging to punifhment ; truth alfo I take here to be oppo¬ sed to counterfait fhewes, and is nothing elfc but vp- rightnelTcjand (inceritieof the heart, which T>amdc2L\i truth in the inward parts, Now the note hence is this,that howfoeuer coulou- ring may preuaile with men, yet nothing but truth can r Ifay 29.1 j , fteedevs in Gods iudgement^; for hefeethnot as man 16. feeth, neither iudgeth he,as man iudgeth. Vfe, And it fhould teach vs, tocaftaway the cloakes of fhame ® , and euer in Chrift to walke in ilnceritie,and as * 2 Cor.4.2. * zCor.i.iy, in the fight of God , but oh the glozing ^of thefcdifi fembling times ; what a world of hypocrites are we fal¬ len into ? fuch ftudying to ieeme fo,no care to be what we defire to feeme. Take but thefe notes of hypocrifie,and apply them, and then iudge whether the complaint be iuft» Firft, an hypocrite is carelefte to reiorme his owne “ Mat.7.3. life,curious to lift the liues of othersu: an Ifraelite in¬ deed, a true Nathaniel^^o bufied in fifting his owne dc- ceitfull heart, that hee findesfmallleafure .to lookc out to others. Secondly, an hypocrite hath eyes like the windowes W I Reg.6.4. ofthe temple w, broad outward, narrow inward ; other mensmoates are bcames in his eyes, his owne beames ^ Mat.7.4. moates ^ , contrary with him in whofe heart there is no guile 5 other mens finnes arc apprehended as little, be¬ ing further of, his owne being nearer, greateft in his y I Tim. i.i j. owne eyes. F<»»/ftileshimrelfethechiefe of finncrsy. * 1 Cor. 2.8. imputes the crucifying of Chrift to the ignorance of the lewes ^ 5 fo littleing a finne more gricuous. 1 Thirdly, firfi chapters of the RomAnes, Vcrfe i# Thirdly, an hypocrite is rigorous in cenfuringjand punifliing others flips j ftill ouer-mildein judging him- feife^; a trueChriftian mod: fliarpe toward his owne, tender toward anothers infirmitie, (jal.C. r, Fourthly, an hypocrite is fcrupulous in the lead, re- morfeleire of the greatedfinnes 5 draines at a gnat,and fwallowes a Camel, Fiftlyjprecife in theleirer,regardlcireof thewaighti- er points of duetie. Sixtly, dried in vrging and obferuing mans traditi¬ ons, defperately dillolute about Gods commande- mentsjholdes it the highed breach of dutie, to omit an humane ceremonic 5 tolerates, yea approues, yea countenanceth, yea legittimateth, wilful! rebellion a- gaind the law of GodI palTc from this point with that faying of an auncient Father. Hypocrite, is it good to feemegood? then furemuch better to be good : Is it cuilltofcemeeuill ? farreworfetobeeuill 5 therefore hypocrite, eyther be as thou fhowed, or elfe diew as thou art. And this remember , that how euer fhewes may Ihadow thee from mens cenfure, it is truth oncly, that fiiall deede thee at Gods iudgement fcatc. ‘‘ Iohu8.j.7. Mat. 23.24. *’Mat.iy.i.2.3. 4.S.6.7. Verfe 1%6 C H AP.2. An Expofittonvpon the three Ver/c 3. iACnd thinkelithoH this ^ O thoHman^ that condemnefl them which dafuch things^and doefl the fame ^ that thonjhaltefcape the tndj^e~ ment of God ? Vcrfe 4. Or defpifejl than the riches of his bomti- fn/nejfe^andpatience , and long fnfferance , not knowing that the bo/intifnlnejje ofCjod leadeth thee to repentance ? Verfe 5. But thou after thine hardnejfej and heart that cannot repent^ heapesl vpas a treafure vn- to thy felfe wrath againfl the day of wrath ^ and of the declaration of the infl iudgement ofCjod, Here foJlowcth now a denundation of certaine and moft feuere iudge¬ ment vpon thofe hypocrites, and is •dirpofed very fitly into a Rhctoricall Dialogifnie, and communication. Wherin firft hctpreoccupatcs the foo- lifli thoughts of thefe hypocritesjafter refolucs of the certaine ilfue, on this manner. Tell me hypocrite, thinkell: thou that when Gods iudgement is againft all that doe fuch things,theu flialt amongflallbe exempted ? or that thou fiialt efcape the iudgement ofGod ? whatamadnelTeisthis? when as other mens tads efcape not thy cenfure, which art but a man, thou tlioiildeft thinke thine own euill deeds fhouldeicape the iudgement of GO D ; or how elfe? thinkefl: thou that becaufe the Lord hath hitherto for¬ borne thee, and heaped his bleffings vpon thee, there¬ fore he approues thycGurfes ? and fends thefe as tefti- monies of thy righteoufndfe ? here fee how ignorant¬ ly thou abufeft, and miffakeft the end and vfe of Gods boun_ firfi chapters of the Romanes, Verfe 3. bountifulneirc; which tends indeedc, to bring thee to repentance, noway eyther iuftifieththycourfes,orfe- cures thee from future iudgement* The refolution followes : well howeuer itbe,whe* «her one or other, this I am fure of, thou by thy hard- nelfc and vnrepentant heart, heapeft vp vnto thy felfe a treafurc of wrath, againft the day of wrath, &c. this the difpolition of the Text j in the words may be obfer- ued: firrt:,an exprcfling of a fccure hypocrites thoughts, with a confutation of them annexed : Secondly, a de¬ nunciation of certaine and moft heauie iudgement to be inflidfed, the caule whereof is, firff declared,harJ- nelTe of heart, and impenicencie ; fecondly, the time pointed at, in the day of wrath, &c. Thwkffl thoti this i bat thoupsalt efcape ? where firft note, the fond pcrfwalion of a foolilh hypocrite, thinking that though all other mens linnes bepuniihed, yet he alone may cfcape Godswrath; the Prophetthus bringeth inthefe men triumphing ; w'chauemadea Couenantwith death, and with hejl we are at agrecment,,though a fcourge runneouer,and j palfe through, it flial) not come to vs; for w'ee haue made falflioodour refuge, and vndervanitie are wee hid*^ :fo little thinke they of Gods impartial iuftice, al-feeing prouidence, and vnreliffiblepower. And is not this the conceit of our owne people f ftil promifmgthemfeluesimpunitie,euen in thofe finnes for which Gods wrath euen'in this w orld lights on fome of the children ofdifobcdience? how many drunkards fee we clothed with ragges ? adulterers filled withrot- tennelfe, and brought to a morfcll of bread? Robbers trulTcd at the gallowes ? Vfurers plagued in theirpoffe- ritie,&c. andyet for all that, men lining in the fame fmnes, thinke they may cfcape the fame iudgements of God. The heathen could fayandtruely,/t;rA; Jupi¬ ter 'i *87 irfe 3 . Obfer, Ifay 28 ij. c^pp/icatioft. i88 Ver[e 4. Obfer, ^Ecclef, 8.11. Pfal.jo.zi. e z Pet.3.4- ^Pfal. 50.il. C H A p. 2 . An Expofitm vpon the three ter emnibus tdem with God their is no rcipedl ofperibns. A fecond fond thought ofan hypocrite here menti¬ oned, is this 5 that as he efcapcs mans iudgement, fohe may Gods; and thinkes all well fo man iuftifie him,&c, Butho\vvainely,the Apoftle here lliewes by their own fadl ;rearoning from thcleire to the greater, thou a man as another,iudgefl: the fadls of others,and nothing can palFe thy cenfure how then canft thou thinke that thou canft efcape the ftrid cenfure, and iudgement of the Lord Almightie : Saint Johns fyttch is not much vnlike, i loh*^ .z o. Compare it. Or defpifeft thou, t^c. They are laid to defpife Gods bountieand patience, becaufethey abufed ittoanother cnde, then it tended vnto ; for whereas it was vouchfafed vnto them to bring them to amendment of life , they abufed it, as an occafion to encourage them in their finnes. Sovfuallisit withvngodly men, to abufeGods goodnelfe and patience to impcnitencie: becaufeicn- tenceis not executed fpeedily againftan euillworke, therefore the heart of the children of men, isfet in them to doe euill ior hence they gather, as Atheifts, that God regardeth not the things done on earth,and count hell and iudgement but a fable®,or elfe that their coLirfes, though vngracious, are well pleafingtohim^, that thus m jltiplyeth his blellings vpon them in their prophanenelfct Now brethren, confider whether ’this pra