Sermons Upon Romans 11 2-8

Certain Sermons upon the 2,3.4.5.6.7. and 8. Verses of the 11. Chapter of Saint Paul his Epistle unto the ROMAINES.

THe whole Doctrine and circumstances of this 11 Chapter (generally considered) consist of two especial and principal parts. In the first whereof, the Apostle proveth by many Arguments and authorities that there ought not to be an utter desperation of the Jews, as if they were all generally rejected and forsaken. And in the second part, he directeth his speech unto us Gentiles, that we should not too proudly esteem of our selves, & despise them. In the first, his purpose and meaning is, to comfort and encorage the Jews: and in the second, to persuade the Gentiles to modesty and humbleness of mind. This is the general scope. As touching a more particular consideration, the Apostle in the latter part of the former chapter, having prevented two sundry objections of the Adversaries, which might seem to have been gathered in defense of the Jews: Now in the beginning of this Chapter (both for the more effectual clearing of himself from all malice towards the same people, and for the better understanding of his Doctrine) he applieth himself to the preventing of a third Objection, as though it should yet further be said unto him by someone of the Jews, It must needs follow upon the Doctrine you have delivered before, that God is mutable, and hath now utterly cast off the Jews from the Covenant of his grace and mercy, whereas they have always hitherto been his chosen and peculiar people. To which Objection, the Apostle answereth by a very vehement denial in the first Verse, saying; God forbid. As if he said, although I have spoken of the rejecting and casting away of the Jews, yet I neuerthoght, much less said, that they all generally are rejected and forsaken. God forbid (saith S. Paul ) that any such cogitation should enter into my heart, or be once uttered with my mouth, for it were a most wicked & damnable opinion to be so persuaded. This is the sense & purpose of this Objection, and of the Apostles answer thereunto. The which answer, he proveth and amplifyeth in the next words, by three most excellent reasons. The first reason he draweth from his own example, in the latter part of the first verse. For I also (saith he) am an Israelite of the seed of Abraham, of the Tribe of Benjamin. His Argument lieth thus: If God have rejected all his people, without exception from the partaking of his grace, then should I be rejected and cast off, (For I am an Israelite as they are.) But sure I am (saith S. Paul) that God hath not rejected nor forsaken me: therefore all Jews generally are not cast off. The second reason of his denial, he deriveth in the second Verse, from the fore-knowledge of GOD. God (saith he) hath not cast away his people which he knew before. By the fore-knowledge of God in this place, not understanding a general knowledge, (for so should it comprehend as well the wicked as the godly) but by fore-knowledge, he here understandeth a knowledge, joined with an election and acceptation of some by special favor, whom he had ordained to eternal life; according as in this sense is the word so taken, Verse 1, 6. Rom. 8, 2. John. 10, 1. and in diverse other places. As if he had said, God will never utterly forsake those whom he hath eternally elected. God hath eternally elected some of the Jews; therefore all the Jews generally are not forsaken. The third reason, which the Apostle produceth, for the proof and confirmation of his former denial, is contained in this Text which I have read unto you. And it is drawn and derived (as you see) from the example of that time wherein Elias lived: As if he should say, Even as in the days of Elias the Lord God rejected not all the people of Israel generally and without exception, but amongst an innumerable company of profane & wicked Idolaters, reserved yet, and safely kept to him-self a certain number, yea and not a few, but many thousands; which men served the God's of the Gentiles, nor were defiled with their abominations: even so of his infinite bounty and goodness hath he at this time also undoubtedly preserved some of the Jews from infidelity, and whom in due time he will exalt to eternal life: Howsoever the greatest multitude, thorough the stubbornness of their own hearts, and Tyrannous cruelty against the Son of God, and his faithful servants, do most miserably remain in the state of condemnation.

Now, for the Doctrines which may arise from hence for our comfort [Doctr. 1] and instruction. The first point most necessarily concerneth all the faithful Ministers of Jesus Christ, as namely; That to the ende the Doctrines and exhortations which they teach and deliver unto the people of God, in the public Ministry & preaching of the Gospel, may cheerfully and without suspicion be heard, believed, embraced, and obeyed, they therefore be evermore Religiously careful to approve and confirm that which they teach, & that whereunto they exhort, by the express testimonies and authorities of the Scripture. This (as you see) is here necessarily gathered from this example of the Apostle S. Paul, who knowing well that the Jews would be ready to cauell against his former Reasons, as though he should arrogantly conclude, that the promise of salvation was fulfilled in himself, and in a few others like unto him: he therefore in this 3. place, hath recourse to the authority of the Scripture, the which he knew without manifest wickedness could not be contradicted. Approuing thereby, that as in the days of Elias, the Lord preserved very many frō Idolatry, which Elias knew not; even so at this time, did many of them belong unto God's election, although they could not be discerned in the world. Heerin for further confirmation, we have not only the example of the Apostle Paul in many other places, together with the examples of all the rest of the Apostles, as we may see in their several Epistles and writings: but even the example also of our lord Jesus Christ himself, having relation for the confirmation of his Doctrine (as we may see in diverse places of his Gospel) sometimes to Moses, sometimes to David, sometimes to one place of the Old-Testament, and sometimes to another. And now if the holy Apostles of Christ, who could not possibly err, nor be deceived in any point of Doctrine, which they should teach and deliver unto the people of God (as writing by the inspiration of God's spirit, and speaking as they were moved by the Holy-Ghost.) If they thought it an necessary point of Christian Wisdom, both in regard of the discharge of their own duties, and for the good and salvation of God's people, to approve and confirm their Doctrine by the authority of the Scripture. Nay, if our Lord Jesus Christ himself, the author of truth, and truth it self, submitted himself here-unto: Much more then ought all the Ministers to do the same at this day, as being of themselves subject unto error, and [Reason 1] nothing so sure of any heavenly assistance, but that they may easily both deceive and be deceived. Other Reasons [Reason 2] wherefore all Doctrine should be proved by the Scripture, are, because that alone it is, which all men (under pain of condemnation) are bound to believe, and whereunto all other writings, testimonies, and authorities from whomsoever they proceed, and by whomsoever they are uttered, ought wholly to yield and give place. Many oftentimes show great reading in the testimonies of Fathers and Poets, but assure yourselves (my Brethren) the holy Scripture and written word of God is the only Fountain and Treasure-house from whence all truth of faith & holiness is to be drawn and derived, and the only right Touchstone and perfect Directory, whereby all truth of Doctrine is to be tried and examined. And therefore notably. 1 Pet. 4. If any man speak, let him speak as the words of God. And Isaiah 8. To the law, and to the testimony, if they speak not according to this word, it is because there is [Reason 3] no light in them. A third reason is, because such is the Authority of the Scripture, and so hath the Lord sanctified the same for our use, that whatsoever is approved and confirmed, although it be but by one Testimony of the same, yet it excellently agreeth, and hath a mutual relation to all the rest, and no less reuerendly and religiously ought it to be believed & embraced, then if the Lord in an audible voice were plainly heard to utter & pronounce the same from heaven. For surely if the Lord should at this day speak unto us, and to our outward ears, as he spake in times past unto the holy Patriarchs and Prophets, yet would he speak no otherwise then is contained in the Scriptures. For God is no Chaungeling. That which was his will when (thorough the inspiration of his spirit) the Scriptures were written: the same is his will now, and shall be forever For these reasons most notably doth our Lord Jesus Christ match him-self with the holy Patriarchs and Prophets which were before saying. Io. 3 We speak that we know, and testify that we have seen. Now he alone in the ministry of the Gospel, may rightly be said to speak and testify that which he doth know, and hath seen, who confirmeth that which he speaketh by the evidence of God's word. This did our Lord Jesus Christ, this did the Apostle S. Paul, and this must all the faithful Ministers of Jesus Christ do at this day, and from time to time, as being otherwise guilty even of murthering & destroying the people that hear and rely upon them, in causing them to build their Faith and hope upon erors and lies to their fearful condemnation. It being no better undoubtedly then very errors and lies, whatsoever swerveth from, or is in any measure repugnant or contrary to the word of God, dangerous to the salvation of all such as believe or resolve upon it. And now as hereby the whole sum and substance of all Popish Doctrine is evidently approved not to be of God, as being so far from having the Testimonies and authority of the holy Scripture to warrant and confirm the same, as that it is flatly repugnant thereunto, as we shall see God willing in that which followeth: [Use.] even so it teacheth us not only to esteem and account such alone, for the true and faithful Ministers of Jesus Christ, who are Religiously careful to approve and confirm that which they teach, and whereunto they exhort by the express Testimonies of God's word: but also that in the fear of God we hear and receive such Doctrines and exhortations from time to time, not as man's word, but as it is indeed the true and holy word of God, with fear and trembling, and with joy and cheerfulness, as the word that is able to save our souls. According as also belongeth heerunto the notable exhortation of Solomon. Eccl. 4. Take heed to thy foot when thou enterest into the house of God, and be more near to hear, then to offer the sacrifice of fools: for they know not that they do evil. And surely this is a notable exhortation, according whereunto if men and women would be religiously careful to look to themselves when they come to the hearing of God's word, far more comfortable effects of sound knowledge, faith, repentance, and such like, would undoubtedly ensue, then are now to be found. The greatest part of people for want of due preparation to hear God's word (by Prayer before hand) offering no better (as Solomon speaketh) when they are at the Church, then the sacrifice of fools, receiving little or no benefit by that which is spoken, but return home again from the Sermo • as ignorant and senseless, and as fa • from all true fear of God, as whe • they came thither: & this is through want of grace, and of the gr • cious assistance of God's spirit (which should • before have been prayed for.) Th • voice of the Minister without this (let him preach never so well, and cry never so loud) sounding only in th • ear, and utterly unable to pierce th • heart. So true is that saying of th • Apostle, I have planted, Apollos watered but God gave the increase. Thu • much from the example of the Apostle Saint Paul, in proving and confirming his Doctrine by the authority of the Scripture. Now, in the next place, the Apostle (as you see) in this phrase of speech, taking it as a thing granted and out of all question, that the faithful to whom he wrote were not ignorant, but well grounded and instructed in the history of the Scripture. Know ye not (saith he) what the scripture saith? As if he said, I do nothing doubt, but that you very well know and understand the same. We necessarily learn, that it [Doctr. 2] is a notable thing, when not only the Minister, but also the people be men of knowledge, knowing and understanding in some acceptable measure what the word of god propoundeth to be known, believed, embraced and obeyed. Such well grounded Christians were the faithful Romans unto whom the Apostle wrote this Epistle, as we may see not only in the Inscription, but in diverse other places. And amongst the rest especially chap. 15. where he hath these words. And I myself also am persuaded of you, my brethren, that ye are full of goodness, and filled with all knowledge, and are able to admonish one another. Which words do plainly import, that although it be utterly impossible to attain a full and perfect measure of heavenly wisdom and understanding during this life, the perfection thereof, as also of all other spiritual gifts and graces, being reserved for the life to come (at what time we shall know, even as we are known, ) yet notwithstanding so excellently furnished therewith, according to the glorious Gospel of Jesus Christ, ought all true Christians to be, as that they may be able thereby, not only to approve and confirm their own faith, and the faith of others, but also to justify and maintain the credit of the truth against all errors and false opinions, which may any way tend to obscure or deface the same. And for want of such knowledge, we may see Esa. 1. and other places, how sharply the Lord reproveth the people of Israel, and compareth them even to dumb and unreasonable creatures. The Ox (saith he) knoweth his owner, and the Ass his masters Crib, but Israel hath not known; my people hath not understood. And Ier. 8, 7. Even the Stork in the air, knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming, but my people knoweth not the judgment of the Lord. Also Chap. 4, 22. My people is foolish, they have not known me, they are foolish children, and have none understanding: they are wise to do evil, but to do well they have no knowledge.

The Reasons wherefore all men [Reason 1] should be thus well acquainted with the Scriptures, are, first because they are profitable not only to teach and instruct, but also to make us absolute Christians; yea perfect unto all good Works. And secondly, forasmuch [Reason 2] as to this ende and purpose they were committed to writing, that by a Religious meditation and exercise of them, we might be trained up in the undoubted hope of eternal life. The knowledge and use of the Scripture therefore necessarily appertaineth to the instruction of all the Saints of God. It was written, as the Apostle saith, For our learning, whether we be learned or unlearned, men, or women, old or young, For there is no respect of persons with GOD, but as the Apostle saith. 1 Tim. 2. He would have all men to be saved, and to come to the knowledge of the truth. Gather the people together (saith the Lord by Moses, Deut 31. Men, women, and Children, and the Stranger that is within thy gates, that they may hear, & that they may learn and fear the Lord your God, and keep and observe all the words of this Law. What can be spokē more plainly for the confirmation of this truth, that it is the Lord's good will and commandment, that not only men, but, that men, women, and children, should be taught and instructed in his Statutes and judgments. The Prophet David thought it meet also, that the people generally should come to the knowledge of the scripture; & therefore Psal. 1. he pronounceth him blessed whose delight is in the law of the Lord, and in his Law doth meditate day and night. And Ps. 119. Blessed are those that are upright in their way, and walk in the Law of the Lord, &c. And a little after, Wherwith shall a young man redress his way? in taking heed thereto according to thy word. He is blessed by the sentence of David, that meditateth in the word of God: whereupon it followeth on the contrary, that he is even cursed that taketh no delight to exercise himself therein. Concerning this thing, it is also to be observed, what the Lord saith by Moses to the people of Israel. Deut. 6. These words (saith the Lord) which I command thee this day, shall be in thy heart, and thou shalt rehearse them continually unto thy children, and thou shalt talk of them, &c. as you may see at large in that Chapter, as also Exod. 12. Psal. 7 8. This might be further amplifyed by many other authorities, every place plainly proving, how highly God requireth that every Father, and every householder, should be so perfect and skillful in the word, in the laws and ordinances of the Lord, as that thereby they may not only be comforted in their own souls, but also be able to teach and instruct their children & families from generation to generation, in the right understanding of the same. For which godly zeal and endeavor, to the practice whereof doth the Lord himself very highly set forth the commendation of Abraham. Genes. 18. I know him (saith the Lord) that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and judgment. Also John 17. This is eternal life (saith Christ) that they know thee to be the only very God, and whom thou hast sent Jesus Christ. Now nowhere is this Fountain Knowledge to be had, but only in the scripture and written word of God. It is eternal life therefore truly to know and understand the scripture, and the direct way to eternal death, to remain ignorant of the same knowledge, of necessity going before faith, without which faith there is no salvation. For he that believeth in Christ shall not be condemned, but he that believeth not, is condemned already. And Rom. 10, 14. How shall they believe in him of whō they have not heard? Thus you see, that God (whose wisdom shineth even in the least of his creatures) hath not ordained his word to be an idle thing or to serve only for a few, but for all; yea, even to give the simple wisdom, and to the child knowledge & discretiō. And that as it is his will that his Ministers should teach his people, even all his counsel which he hath revealed: so is it his will, that his people should learn it all, to the ende they may have hope and consolation by it, in the governing of their lives, and in the strengthening of their faith. Whosoever hath a religious care & delight to meditate & exercise themselves in the holy scripture and written word of God, their souls shall thereby be notably fed, strengthened, confirmed, and comforted. They shall have true peace of Conscience, joy in the Holy-Ghost, assurance of God's love, and of eternal life. But as for such as have no true delight herein, they can have no true peace of conscience, no sound joy in the holy ghost, no assurance of God's love, nor of eternal life. Al which notable effects are not attributed to the word of god by any devise of man, but upon sufficient warrantize from the same. As in Amos 8. where the want of God's word (in the preaching and hearing of it) is compared to an intolerable famine, famishing not only the body, but both soul & body. Whereas the Apostle S. Peter also saith, that we are borne anew, not of mortal seed, but of immortal, by the word of God, who liveth and endureth forever. And a little after, this is the word that is preached among you: whereas our Lord Jesus Christ saith also in his Gospel, Now are ye clean through the word which I have spoken unto you. And a little after, If ye abide in me, and my words abide in you, Ask what ye will, & it shall be done to you. And in another place, If a man love me he will keep my words, & my father will love him, & we will come unto him, and dwell with him. He that loveth me not, keepeth not my words. Many are the places that might be alleged, but by these it is clear, how plentiful the scripture is in setting forth the notable commendatiō & effects of the word of God: & all to encourage us from the highest to the lowest, to a zealous regard of the same, as being necessary to be known of us in every part, and every way to be practiced, for the advancement of God's glory in our mortal bodies, & for the comfortable sealing and assurance of our salvation.

[Use 1] Now the evident truth of this point, first, notably tendeth to the confutation of the Papists, whereas by their Doctrine and practice they maintain, that ignorance is the Mother of devotion, that invincible ignorance is not sin, and so no hindrance of it self to salvation, if men be Christened. For which cause, like the Pharisees (whom Christ reproveth for it Luke 11. ) They take away the Key of Knowledge from the common people, and will neither enter into the Kingdom of God themselves, nor suffer others to enter. Obstinately affirming, that the knowledge and understanding of the Scriptures, appertain only to great Learned men, and not to the common multitude of men and women: which is as much in effect, as if they should say in plain terms, that the blessedness of the heavenly kingdom appertaineth only to great learned men, and not to the multitude of men and women. For if the kingdom of heaven belong unto them, then (without exception) all those means withal, which the Lord hath sanctified for the building of them up to that heavenly glory.

Secondly, this Doctrine notably [Use 2] meeteth with such (as many such there are) who will be ready to say (when they are either exhorted to labor for knowledge, or reproved for their ignorance) although I have not so much knowledge and understanding in the Scripture, as you & others, yet I carry as good a mind, I have as good intents, zeal, hope, affections, and desires, nothing at all considering that whatsoever mind, intent, zeal, hope, affection, or desire, is not grounded upon God's word, it is an unsound mind, an ill intent, a false zeal, a deceitful hope, a vain affection, and a corrupt desire, in no sort profitable to those that have them, but directly tending to the dishonor of God, and provoking of his wrath. The Israelites had zeal, yea even the zeal of God (as the Apostle calleth it) Rom. 10. but being not according to knowledge, it profited them nothing. Uzzah had a good mind and intent in staying the Ark when he saw it shaken. 1 Chron. 13. but doing it without the warrant of God's word, he was fearfully punished with sudden death. S. Paul before his conversion had a good intent in persecuting the Church of Christ, and shall we say that he did well? Thus we may see that God will accept no service at our hands, let it carry never so fair shows of Devotion and good intents, unless it be performed with sound knowledge and understanding according to his word.

Thirdly, this directly tendeth to [Use 3] the reproof of all such (as many such there are) who although they have heard the word of God many days & years together, and enjoy liberty and opportunity to exercise themselves therein, do yet remain but as little children that are to be fed with Milk, and not able to digest strong meat. If such be asked any question concerning their worldly affairs, they can easily give an answer, and readily render a sound reason of that which they say. But if they be examined of their estate before God, and how the case standeth with them touching knowledge of heavenly things, faith, repentance, peace of conscience, assurance of God's love, & such like, they are found mute, & know not what to say; yea & which is most of all lamentable to consider, nothing at all ashamed (are the greater part) to consider their ignorance in this behalf. This old Popish poison hath so infected men's hearts, as if ignorance were better then knowledge. And that i • they say the Lord's prayer, come to the Church, carry the names of Christians and Protestants, it is sufficient, and more preciseness then necessary to labor for further perfection: wherein they most wretchedly deceive themselves.

[Use 4] But now as the Papists by this which hath been spoken, are evidently discovered to have hard harts, and to be deadly enemies to the salvation of God's people, in thus denying the the Bread of life in their own tongs, without special license, without the which, there can be nothing but assured death: and as it discovereth the wretched and miserable estate and condition of the rest, as being no other but the very state of condemnation; so it teacheth us, not only to glorify God, and to praise his name for vouchsafing us the free passage & pure preaching of his word and Gospel, with liberty and opportunity to exercise our selves therein; but also to pray unto him for the gracious assistance of his blessed spirit, that we may not enjoy so great a blessing in vain, but may take the occasion and opportunity (whiles it is offered) to be built up from one degree of holiness unto another, according thereunto, even until we become perfect members of Jesus Christ, and enjoy eternal life.

Know ye not what the scripture saith of Elias?

The place of Scripture whereunto in these words he hath relation, is 1. King. 19, 10. where it is recorded, how after Elias had caused all the Prophets of Baal to be slain at the brook Kishon, Jezebel the wife of King Ahab hearing thereof, sent a messenger unto Elias saying; The God's do so to me, and more also, if I make not thy Life like one of their lives, by tomorrow this time. The whic • news when Elias heard, he arose 〈◊〉 went for his life, and came to Bersheba which is in Judah, and from thenc • went a days journey into the wild • nesse, where being refreshed and comsorted of the Lord with meat an • drink, and with the presence of hi • holy angel, he walked in the strengt • of that nourishment forty days an • forty nights together, unto Horeb th • Mount of God: and being there entered into a Cave, the Lord said vnt • him, What dost thou here Elias? vnt • whom he answered the first and th • second time, I have been very jealous, fr • the Lord God of hosts, for the children 〈◊〉 Israel have forsaken thy covenant, br • ken down thine Altars, slain thy prophe • with the sword, and I only am left, an • they seek my life to take it away. Vnt • which cry and complaint of the Prophet, the Lord replieth (as the Apostle doth here allege it) that he ha • reserved to himself seven thousan • men, &c.

The second Sermon.

NOw I will take these words as they lie in order, and out of that place gather the Doctrines as they fitly arise by Conference of both places; whereas the Apostle saith here of Elias, that he communeth with God, or maketh request unto him against Israel. The words of the Prophet, 1. Kings 19. as I noted before, are these; I have been very jealous, &c. all tending to one purpose. For the Doctrine then, whereas Elias [Doctr. 3] directeth himself unto God, and maketh his Prayer and complaint unto him, as one fully assured, that as the Lord by the Idolatry and abominations of the Wicked, was grievously offended, so he alone was able to take vengeance of them, and to give unto him a comfortable deliverance.

We first learn from hence, that it highly behooveth, and it is the par • and duty of all true Christians to be • marvelous zealous and earnest in hearty prayer and calling upon God▪ And as at all other times, and upon all other occasions, forasmuch as th • Lord is exceeding rich and plentiful • in all good things, both concernin • foul and body, the least whereof cannot possibly be had any oath • where: so especially, in the time o • affliction and trouble, and whe • (through the rage and fury of malicious enemies) we be in any misery o • distress.

[Reason 1] The Reasons are, first, because th • Lord God is the fountain of all soun • comfort and consolation, the joy o • the afflicted, the deliverer of the oppressed, and of such as are in distress [Reason 2] And secondly, because he hath promised the imparting of the riches an • treasures of his grace and favor, vpo • no other condition, nor yet unto an • other, but only unto such as humbl • beg and crave the same at his hands, by faithful and fervent prayer. Examples of such notable zeal and fervency in prayer (besides this of Elias ) we have in David, who being oftentimes brought into so great extremities, as that he seemed to be utterly forsaken, flieth still unto God by Prayer, as unto his only refuge, and most humbly craveth comfort and succor at his merciful hands: as Ps. 31. Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer, when I cried unto thee. Heerof also have we his example. 2 Sa. 15. at such time as he was in great danger of his life through the unnatural treachery of Absalom, and devilish counsel of Achitophel. As also Chap. 24. when he felt the hand of God upon him for his offense in numbering the people. Of Hezekiah, 2. Kin. 19. at such time as him-self with the whole Citty of Jerusalem was in great danger of destruction thorough the mighty host of Senaherib. Of Iehosephat, also of Jeremiah, Daniel, &c. But of all others, most notably hereunto belongeth the example of our Lord Jesus Christ, whereof we read, Math. 26. praying unto his heavenly father in the time of affliction, and that with a prostrating of himself upon the ground. And now if such holy men as David, Elias, Hezekiah & the rest; nay if the son of God himself, our Lord Jesus Christ, being the Lord of life and salvation, thus humbled himself in fervent prayer and calling upon God, when (as yet) in regard of himself, he had no need of any heavenly assistance, and when as all the troubles and anguishes which he sustained were free and voluntary, wholly also for us, and in no measure for himself How fervent & watchful then ought we to be in this Christian duty & exercise of prayer, we having continual need of the Lord's assistance, & in infinite respects being (by reason of our sins and grievous offenses) in continual danger & extremity? The consideration of which great necessity of prayer, hath caused the holy ghost to utter notable exhortations thereunto, as Rom. 12. that we should continue in prayer, and 1 Th. 5. Pray (saith he) continually. Also Eph. 6. Pray always with all manner prayer & supplication in the spirit, & watch thereunto with all perseverance and supplication for all Saints. For this cause is it recorded to the notable comendation of Anna the daughter of Phanuel, that she went not out of the temple, but served God with fasting & prayers, night & day. Heerunto belongeth the example of Hannah the mother of Samuel. 1 Sa. 1, 12. As also the woman of Canaan. Mat. 15. showeth us a notable example of unwearied constancy and continuance in prayer, she never ceasing from the same, until she found the Lord graciously inclined to grant her desire. And surely a man would think that the consideration of our manifold wants and necessities, should move us to a fervent constancy and continuance in prayer. For who is he so rich and wealthy, but he hath still need of the Lord's blessing and protection? whose estate so sure and unmovable, but it may quickly be overturned and brought to nothing? And who (again) so holy & perfect, but he hath continual need of the increase of grace? All which, can no otherwise be had, but by faithful Prayer and calling upon GOD. Now hereunto for our better encoragement to this duty may be produced also the notable effects which have ensued upon the faithful Prayers of the Saints and servants of God calling upon him in the time of affliction and trouble. As in the first place, what a comfortable effect did there follow upon this prayer of Elias? the Lord graciously delivering him and the rest of his faithful, and turning the rage and fury of their cruel persecutors, to their own fearful confusion. The like comfortable success had the Prayers of David, he being always preserved from the wicked attempts of Saul: and the Lord bringing the treachery of his unnatural Son and wicked Counselors to their own destruction. The like regard had the Lord also to the Prayers of Hezekiah, Jeremiah, Daniel, &c. The notable effect that ensued also upon the Prayer of our Lord Jesus Christ is not to be passed over. In the days of his flesh (saith the Apostle, Heb. 5.) did he offer up Prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared.

The Apostle in these words, not only declaring, that our Lord Jesus Christ in the time of his humiliation and according to his human nature, did pray to his heavenly Father; but that he was most graciously heard, and comfortably assured of a triumphant victory over all the enemies of our salvation, according as in short time afterward it came to pass in very deed. To these might be added the comfortable experiences which the Apostles, Saint Peter, Saint Paul, Saint John, and the rest, had of the Lord's most gracious inclination to hear their prayers, and to grant their requests, calling upon him in the time of their imprisonments and grievous afflictions. Such is the Lord's bounty and goodness, and so ready is his mighty and merciful hand to perform that promise which in Psal. 50. he maketh unto all such as faithfully call upon him in the time of affliction and distress, saying; Cal upon me in the day of trouble: I will deliver thee, and though • shalt glorify me. And Psal. 145. Th • Lord is near to all that cal upon him, y • to all that cal upon him in truth. He w •• fulfil the desire of them that fear him, b • also will hear their cry, and will sa • them. Much might be spoken for the further amplification of this point, but in this already delivered, we may find sufficient matter to encourage us to a cheerful regard and exercise of this duty. [Use.] And howsoever the Lord may oftentimes seem to neglect our Prayers, and to defer the performaunce of our requests longer then we would: yet must we not distrust nor be discouraged, but always comfort our selves with this undoubted assurance, that He is faithful who hath promised, who also will do it. For yet a little while (saith the Apostle) and he that shall come, will come, and will not tarry. Now the just shall live by faith: but if any with-draw himself, my soul (saith the Lord) shall have no pleasure in him.

This Comfort encouraged David, and therefore, 2. Sam. 22. I will cal on the Lord who is worthy to be praised, so shall I be safe from mine enemies. He did not despair, but was assured, that as the Lord had promised, so would he not fail to give him a comfortable deliverance from his enemies: according whereunto, ought no extremities to discourage us, either from hearty praying unto God, or from reposing an undoubted confidence of being graciously heard, in whatsoever we ask according to his will.

Secondly, from the consideration of the notable zeal that was in this holy Prophet we are taught, that [Doctr. 4] with such a fervent zeal and burnng affection ought all true Christians to be inflamed towards the glory and honor of God, as on the one side to apply unto themselves, & for the comfort and rejoicing of their own hearts, whatsoever tendeth to the advancement thereof, even as i • themselves were notably honored and benefited thereby: and on the other side to be no less grieved with whatsoever tendeth to the reproach and dishonor of his blessed name: then if it were directly intended and applied against themselves. Such a burning zeal (I say) was in this holy and excellent Prophet, as evidently appeared, not only in causing all the Prophets of Baal to be slain for their Idolatry and blasphemy against the Lord (whereof you heard before) but in that he feared not also to show himself unto Ahab, and that in the heat of all his rage and madness, & in plain and express terms, to discover and reprove his irreligious, lewd, and ungodly life. Such a zeal and tender affection towards the Lord's glory, was in the Prophet David, he being no less touched to the heart with sorrow and grief, for the blasphemies, for the scorns and reproaches which were uttered by the wicked against the Lord, and against the sincerity of his word and worship, then if himself in his own person had endured them all. As Rom. 15 out of Psal. 69. The rebukes of them which rebuke thee, fell on me. And Ps. 139▪ Do not I hate them ô Lord (saith he) that hate thee? And do I not earnestly contend with those that rise up against thee? I hate thē with an unfeigned hatred, as they were mine utter enemies. Thus was David also even as it were devoured & swallowed up with the zeal of the lord; he accounted all those for his enemies, who were the enemies of God, & no less hating & oposing himself against them, then if they had hated & despised him, and intended against him all • the mischief they could possibly devise. Examples of such burning zeal toward gods glory, we have in diverse other, as in Moses against the Idolatry of the Israelites, it being recorded i • the 32. ch. of Exodus, that whē he saw the calf which they had made, & the dancing, his wrath waxed hot, & he cas • the Tables out of his hands, brake them in pieces, burnt the Calf in the fire, ground it unto powder, strewed it upon the Water, and made the children of Israel drink of it. This surely was a marvelous zeal in this holy man towards God's glory, when he saw it so profaned, he being much more nearly touched thereby with grief of heart, then if the vilest reproach that might be, had been offered to himself. Such a zeal also towards the Lord, had Phinehas, Num. 25. when with his spear he thrust thorough the two fornicators for their filthy wickedness in transgressing God's law. Notable also was the zeal of Joshua, in punishing the wickedness of Achan with death, as Ios. 7, 25. of Jehu 2 Kin. 10. in that he slew all that remained of the house of Ahab in Isreel, & all that were great with him, & his Familiars and Priests, and converted the house of Baal to a filthy use In all which that he was carried with a burning zeal towards God, himself testifies in his words to Iehonadab the Son of Rechab, saying, Come with me, and see the zeal which I have for the Lord. The notable example also o • Hezekiah, in breaking the Brazen serpent which Moses had set up. Of Josiah also, 2 Kings 23. Of Nehemiah, chap. 13, 25. Of the Prophet Jeremiah, chap. 20, 9. But above all others most notable herein, is the consideration of the wonderful zeal that was in our Lord Jesus Christ, when he saw the house of God, and the place of his worship to be horribly profaned and abused, with the buying and selling of Marchandize, as John. 2. The ungodliness of the thing did so move him to indignation, as that he forga • all respects of himself, & was so swallowed up of zeal, that he could not not forbear such wickedness any longer, but with a scourge of Cords whipped them all out of the Temple. We read also, in diverse other places of the Gospel, that although in outward respects, he submitted himself to his Mother, and unto Joseph (whom men supposed to be his Father) yet whensoever there was any question concerning any particular of his Office and calling (for the accomplishing whereof he was sent of his Heavenly Father into this world) he would not yield the least • ot that might be unto their affections, but rather reproved them for the same. According as besides the reproving of his Mother. John 2, 3. hereof we have another example, Mat. 12. it being there recorded, that when one told him (as he was exercised in teaching the multitude) that His Mother and his Brethren stood with • ut, desiring to speak with him. Who is • ny Mother (answered he) and who are • ny Brethren. And a little after, Whoso • uer shall do my Fathers will which is in Heaven, the same is my Brother and Si • ter, and Mother. And Luke 14. If any man come to me, and hate not his Father • nd Mother, and wife and Children, and Brethren and Sisters, yea and his own life also, he cannot be my Disciple. An • Mat. 10. I am come to set a man at va • ance against his Father, & the daught •• against her mother, and the daughter law against her mother in law, &c. N • that Christ's meaning is to give an • encoragement unto children of dis • bedience, God forbid: but he teach • herein, that the glory of God, th • faith of Christ, and the sincere profesion and practice of God's word a • will, ought to be much more dear • precious unto us, then our earthly p • rents and kindred, and that we ough • rather to be at deadly hatred and contention with them, then to leave a • part of that undone, which the Lo • requireth at our hands, according he plainly afterward expoundeth 〈◊〉 own meaning, saying; He that love father or mother more then me, is 〈◊〉 worthy of me, &c. Now to come to t • reasons wherefore all true Christia • ought to be inflamed with such a b • ning [Reason 1] zeal of God's glory. First, w • must know that the glory of God, is the end of all God's counsels, and of all God's creatures. Now, the ende which God hath appointed to all our dooinges, we are evermore to propound and set before us in all and everything that we take in hand: but god hath appointed, that the end of all our doings should be his glory: therefore his glory at all times and in all things must be especially respected of us, and aimed at, according to that of the Apostle. 1 Cor. 10. Whether ye eat or drink or whatsoever ye do, do all to the glory of God. A second reason, is, because it is the end of our creation wherefor we live, move, and have our being, that the name of God should be glorified in our mortal bodies, & that we should become sanctified instruments to do that which is in his holy presence. But now as by these examples and reasons you have herd the description of true zeal: even so must you understand, that there is also a false zeal, and that is, when either under a count • fet pretence of God's glory, men's private and particular glory is sough • after; or when there is indeed a zea • towards God, but not grounded, no • moderated nor directed according t • his word. Examples of the first so • of false zeal, we have in Joshua th • son of Nun, so highly respectin • the honor and credit of Moses, a • that he repined at Eldad and Med • for prophesying in the host, and wi • led Moses to forbid them. Num. 11, 2 • And another example in the Disc • ples of John the Baptist, John. 3. murm • ring and complaining of the growin • and increasing credit of Christ, so the love which they bare unto the Master. Examples of the other so • of false zeal we have in the Isralite • of whom Rom. 10. the Apostle sayt • in plain terms, that they had th • zeal of God, but not according to Knowledge. In Uzzah, 1 Chron. 13. and in • Paul before his conversion, whereo • himself speaketh. Phil. 3, 6. and of this kind of false zeal speaketh and prophesieth our Lord Jesus Christ. John 16. They shall excommunicate you (saith he) yea, the time shall come, that whosoever killeth you, will think that he doth God service. According as of this false zeal, there is, and hath been, most lamentable experience among the Papists. It being no otherwise to be concluded, but that some of them undoubtedly are carried headlong to all their bloody deseignes, to the horrible massacres which they have committed, and (amongst all the rest of the • r Treacheries) to that late and most detestable Gun powder Treason, as at their arraignment and death they confessed; especially, through a blind zeal for the upholding & establishing of the Catholic faith which they have falsely pretended: The Devil thorough God's just judgment, having so bereaved them of all sense and remorse, that they persuade themselves, that in murth • ring the King, the Queen, the Princ • and in effecting the destruction of a • others professing Religion, the • should perform a very merritoriou • work, greatly please God, and do • him most high service. But lettin • this pass: other examples of true • zeal (besides those already remembered) we have in holy John the Baptist, in S. Peter, and in S. Paul, afte • his conversion: but these that hau • been alleged, as they plainly approve • how tenderly the glory of God hat • been respected of the Saints and Servants of God from time to time he • tofore, they being much more gre • ued and vexed at the prophanatio • thereof, and much more fiercely pu • suing the enemies & violaters of th • same, then ever they did any of thos • that reproached them, or at any tim • practiced mischief against them: even so do they most notably tend to teach, that the like burning zeal, an • tender affection, ought to be in us, and in every of us, towards the name of the Lord our God, at this day, and from day today, according to our several places and callings, and the diverse occasions that are offered. But alacke (if we come, to the use and application) where shall a man find such zeal in these days of ours, as was either in Elias, David, or in any of the other, that have been remembered? Who is he that will not storm and chafe, yea and threaten to be revenged, when he shall see himself to be mocked, despised, or upbraided, to be slandered, disgraced, or any otherwise misdealt withal? But although the Lord of heaven & earth be never so much dishonored before their faces, though they hear his blessed name never so much blasphemed, his saboths never so horribly profaned, his gospel, preaching & profession of it, never so reproachfully spokē of, although men be in company with never such vile swearers, hear never so profane scoffing, never so vain and filthy communication proceed out o • some mouths, see the ordinance o • God in his good creatures never so licentiously perverted and abused to Pride, Gluttony, Drunkenness, and excess; yet where there is one tha • is anything at all moved heerewith or taketh these, or any of these thing • so to heart, as if such abuse were offered to himself, that opposeth himself against such wicked ones, and esteemeth them for his own enemies who thus approve themselves to be the enemies of the Lord? A great par • do rather take delight in them, the • otherwise, and are much more readi • to give countenance and encouragement to such manner of persons, the • once to reprove, or to show any dislike of their ungodly ways. Na • surely, if we examine yet more strictly the estate and condition of th • time wherein we live, we shall find • great coldness and want of true zeal not only in the common multitude of men and women, but even also in many of those, who have received gifts and graces from God in a far more high and excellent measure. It being a rare matter (the Lord knoweth) to find a man zealous and resolute in the truth, some fear the loss and expense of their goods, some could find in their hearts to be more forward, but fear that thereby they shall incur the dislike & displeasure of great men, and of such of their Friends, as affect not the cause: some make excuse, by the contempt and troubles which ensue the zealous & resolute profession of the truth, and therefore think it the safest way to come to Christ (with Nicodemus ) in the night, to keep their affections secret, to content themselves with a formal kind of profession, to walk in a middle course, to be neither hot nor cold, but Luke-warm (as was the Church of Laodicea ) that so the Lord may spew them out at the latter end. Clean contrary whereunto i • behooveth us to behave our selves so as having once attained to th • true knowledge of Religion and godliness, according to the Doctrine o • Christ's Gospel, and seeing clearly what the Lord requireth at ou • hands, what we ought to do to please him withal, and what to avoid, least he be displeased, we • may as Children of the light, and no • of darkness, as the Children of th • day, and not of the night, boldly an • constantly stand out in defense o • the glorious Gospel of Jesus Christ and bear witness to the sinceriti • thereof, and that not only privately, but openly, in the face of th • world, saying everyone with the Apostle, Rom. 1. I am not ashamed of th • Gospel of Christ: for it is the power • God unto salvation, to everyone that believeth. And with the Prophet D • uid. Ps. 119. I will speak of thy Testimonies, before Kings, and will not be ashamed. It followeth in the Prophets complaint, as you may see. 1 Kin. 19. The children of Israel have forsaken thy Covenant, &c. In which words, whereas he first setteth thē forth by a title of excellency, & calleth them Israelites: we are to observe, that it was a great honor to the people of the Jews to be called Israelites; yea, such an honor & dignity, as was not proper to any other nation or people under the heaven, Whith are Israelites (saith the Apostle, Ro. 9) that is to say, not Gentiles, not a people of the common sort of men, but of the most noblest generation throughout the world. For the word Israel signifieth a prince of god, or a preuailer with him; & the name and title of Israelites was derived unto them from the Patriarke Jacob, unto whō the same was given by an angel of God, who wrestled with him, as he went frō his Uncle Laban to the land of Canaan, & when as in the same cōbate he prevailed not, but Jacob withstood him unto the end; he then said unto him, Thy name shall be Jacob no more, bu • Israel: because thou hast power with God▪ thou shalt also prevail with men. Thi • was the Original of the name and title of Israelites where-withal th • Jews were adorned: they receive • the same not from the nativity of Jacob, but by reason of a victory which he obtained even before and wit • God (The Lord of his infinite goodness vouchsafing him greater powe • to resist, then it pleased himself to express in assailing, even as such experience of his grace and favor, hau • the rest of his Children from day today.) For this cause, was Jacob call • Israel, and hereupon from him wer • they called Israelites. So then, from [Doctr. 5] hence very fitly followeth, and we • may learn (by the way) that as it i • a great honor unto any Nation an • people to be honored of God wit • holy and honorable titles, and wit • all such graces, as may be undoubted seals and assurances of God's special love and favor: So on the contrary, can there be no greater dishonor unto any Nation and people, then to abuse the Titles wherewith God hath honored them, and to vnseale again (as it were) the assurance of his love, in abusing the graces bestowed upon them. Thus stood the case with the Jews, they were honored of God, not only with the Title of Jew (which signifieth a man dedicated to true religion) but also of Israelites, which (as you herd before) was no less honorable then the same. According as this, doth the Apostle most notably approve and confirm. Rom. 9. when he saith, that unto them appertained the Adoption, and the glory, and the Couenants, and the giving of the law, and the service of God, and the promises. Of whom are the Fathers, and of whom concerning the flesh Christ came, who is God over all blessed forever, Amen. I will not now stand to enlarge the excellency of these privileges and perogatives, nor allege the many Testimonies of the Scripture that migh • be produced for the amplification thereof, accounting this only Testimony of Moses. Deut. 32. to be sufficient, where he saith, That the Lord • led him about, taught him, and kept him as the Apple of his eye. As an Eagle staireth up her Nest, fluttereth over he • Birds, stretcheth out her wings, taket • them, and beareth them on her wings. S • the Lord led him, and there was n • strange God with him. But now, as after this manner without measure and limitation, the Lord extended towards them his inestimable goodness and mercy, even so on the contrary, how unnaturally and unthankfully they perverted and abused the same; besides this complaint of the Prophet Elias, and the discourse o • the Apostle in diverse chapters of this Epistle: this also doeth Moses in the very same chapter, discover at large. But he (saith Moses) that should have been upright (that is, should have glorified God, in walking worthy of such special love) when he waxed fat, spurned with his heel, he forsook God that made him, and regarded not the strong God of his salvation. They provoked him with strange God's, &c. But now letting them pass, and to come a little nearer to our selves. As it was an honorable Title of the Jews to be called Israelites, so is it no less honorable for us at this day, to be called Christians; Nay, if we mark it well, we shall see, that the name of Christians wherewith God hath honored us, is far more honorable, then ever was either the name of Jew or Israelite. The same being derived to us, neither from Jacob, nor Judah, but even from the son of God himself, and first given to them that professed the gospel at Antiochia in Syria, as Act. 11. & importing as much as anointed of God for Kings and Priests. Agai • as they had the Law, so have we th • Gospel, and how surpassing exce • lent a blessing the enjoying of th • Gospel is, above the enjoying of t •• Law, our Lord Jesus Christ, Mat. 1 • doth plainly declare, where he sayt • that Many Prophets and righteous me • have desired to see those things which w • see, and to hear those things which w • hear by the Gospel, and have neither se • nor heard them. Much might be sp • ken, but in one word, how high a • excellent soever on the one side, th • Lord's mercies and favors were towards the Jews, yet much more su • passing excellent is, and hath been h • grace and favor towards us. [Use.] A • how great and intolerable soeue • (on the other side) was their vnkin • nesse and unthankfulness, yet neue • had the Lord such cause to complai • thereof, as he hath against our unkindness and unthankfulness, at th • day, in contemning his word, in di • obeying his will, in continually provoking him to anger and indignation, by our lewd and unreformed lives, although above many other other Nations and people, he hath chosen us for his peculiar inheritance, and bestowed his benefits and blessings upon us. Giving us the light of his word, and calling us most lovingly and familiarly thereby, to be his chosen people, and heirs of his heavenly kingdom, vouchsafing us peace, the reign and government of godly Princes, & whatsoever else our harts could possibly desire. But now, whereas he hath long looked for the true fruits of obedience and thankfulness at our hands, that we accordingly should glorify him in the true fruits of holiness and righteousness all the days of our life: it is found as directly against us, as ever it was against the Jews; that we are as disobedient, & as gainsaying a people, as ever were they. For shall we cal them Christians, that are lovers of ple • sures, and worldly profits, more the • they are of Godliness and Religion Who make no conscience of absenting themselves from the hearing o • God's word, and hear it idly & carelessly, when they are present, and v • terly without fruit? Who are vain • Swearers, Drunkards, Whore masters, that are Scoffers, Raylers, sithy Talkers, Backbiters, such as w • never be appeased, but given to co • tention, debate, and strife? Surely we may call these (and such as the • are) Christians, even as the Jew •• were called Israelites; Christians i • name, but very Atheists and Hyp • crites in truth. And now, whethe • very many be not of this dispositio • and whether this be not all the Chr • stianity that is in them; I would t • God, it were less apparent then it i • Cleane contrary whereunto, it b • hooueth us (in the fear of God) t • behave our selves. Let us not dishonor the holy and honorable title of Christians, wherewith God hath honored us. Let us endeavor to be Christians, not in name only, but in truth and verity. Not content our selves, to say, Lord, Lord, we are Christians, we are Protestants and Professors of the Gospel; but let us evermore have a care and a Conscience to amend our lives, and to be reformed in everything that is amiss, according to the rule of God's word. For this is it to be a right Christian indeed: and thus much as touching the Title of excellency, where • he calleth them the children of Israel. Now the complaint itself, which this holy Prophet preferreth against the children of Israel, beginneth thus; They have forsaken thy Covenant. God made a Covenant and promise to Abraham, Isaac, and Jacob, and to their seed and posterity, to be their God and the God of their seed after them, that they should be his chosen and peculiar people, blessed with mo • excellent and special privileges an • perogatives, above all other Nations & people throughout the world The Conditions of this Couenan • were, that they should Walk before Go • & be upright, that they should worshi • him alone, love him above all, fear • him above all, pray unto him onel • acknowledge him to be the only a • thor and fountain of all good thi • ges, and therefore depend upon hi • and trust in no other, and so forth as is comprehended in the two T • bless of the ten Commandment • Now this Covenant, by their Idol • try and other abominations, th • forsook (as the Prophet here co • plaineth) transgressed the Condi • ons thereof, and so worthily mou • and provoked the Lord to anger. a very few words then will I compr • hend one point more from hence, [Doctr. 6] so conclude for this time. We he learn and observe, that as to co • new constant in the faith and fear of God, and in the sincere profession & obedience of his word, is a notable argument of election, of a man sealed and sanctified to eternal life: even so on the contrary, to start aside like a broken Bow, to decline and fall away in this behalf: a fearful Argument of reprobation, that such as do so, do not belong to eternal life. This (I say) is manifest in the Jews, who by their Apostasy and falling away from the covenant which God had made betwixt himself and them: most fearfully cut off them-selves with all, from all partaking of his grace and favor: whereas, if they had zealously continued in the ways of the same Covenant, and expressed any true regard of walking uprightly, according to the conditions thereof, they should forever have been most happy and blessed. For as the Apostle most notably saith. Rom. 2. They shall have eternal life, not simply who do well, or who by Well doing seek glory, honor, and immortality, bu • which by continuance in well-doing, &c. that is, who when they have begun to do well, go forward, and continue well doing, without weariness or ceasing at any time, or upon any occasion: always remembering what our Lord Jesus saith, Luke 9. No man that putteth his hand to the Plough, and looketh back, is apt to the kingdom of God. Whosoever hath once given his name unto Christ, and taken upon him the profession of his Gospel, it standeth upon the weight of his salvation, that he constantly go forward. And therefore notably said our Lord Jesus, John 8. to those that believed in him, and were entered into the profession of his name, If ye continue (saith he) in my word, ye are verily my Disciples: as if he said, if ye slide back and turn aside, I will make no reckoning of you. So that it is to no purpose for any man to begin well, unless the whole course of his life, be according to the same beginning. And therefore, Gal. 6. doth the Apostle exhort the faithful not to be weary of well doing: for in due season, (saith he) we shall reap, if we faint not. Comparing such as faint, or give over in the course of godliness, unto slothful husbandmen, who whē they have plowed the land, & sowed their seed, take no further regard, neither of covering the seed, nor of preserving it from the devouring birds, and therefore are so far from reaping any fruit of their labor, as that it had been much better for thē, that they had never begun. Heerupon saith our Lord Jesus Christ also. Mat. 10. That he who endureth to the end shall be saved. Not he that will seem religious, and well affected today, tomorrow, or for some small space of time, according to the condition of the time, or di • position of the Company, among which he is, but resolutely and constantly perseuereth in the sincere faith and obedience of Christ's Gospel, without suffering himself, by any Company, or by any alteration whatsoever, to be removed from the same. Such an one (saith Christ) and none but such shall be saved. For this cause also most excellently. Mat. 7. doth he compare such as constantly continue in the faith and obedience of his Doctrine, unto a Wiseman, that buildeth his house upon a Rock, upon which, though the Rayne fall, the Flouds come, and the wind blow and beat; yet it standeth firm, because it is grounded upon a rock. And on the contrary, those that hear the word, and continue not in it, he resembleth unto a foolish man, building his house upon the sand, and so ready with every blast of wind to be overturned. Now as by these sentences we see what a blessed thing it is to continue constant in the faith & fear of God; even so on the contrary, how fearful and dangerous a thing it is, to decline and fall away from the truth. The Scripture also showeth in many places, and by many examples, as Heb. 6. where the Apostle saith, that it is impossible that such should be renewed by repentance. And 2 Pet. 2. It had been better not to have known the way of righteousness, then knowing it, to turn from the holy commandment given unto them. The Galatians began well, but because they constantly held not out, we may see, Ch. 3. & 5. how sharply they are rebuked by S. Paul. The Church of Ephesus. Reu. 2. began well, but because they continued not in well doing, fell from their first love, and were nothing so zealous afterward as before, we may see in that Chapter, how the Lord threateneth to Remooue their Candlestick out of his place, except they amend, and do the first work again. Much might be spoken, but it is to be observed, what the Lord saith by the Prophet Ezekiel, Ch. 18. that although a man in former times hath been never so righteous and forward in good duties, yet if he continue not therein, but decline and fall into iniquity, Shall he live? He shall not live (saith the Lord) he shall die the death, and his blood shall be upon him. Al his righteousness that he hath done, shall not be mentioned, but in the transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. For this cause most notably James 1. Who so looketh (saith he) in the perfect Law of liberty, and continueth therein, he shall be blessed in his deed. And 1 Cor. 9. So run that ye may obtain, that is cheerfully & constantly unto the end of your race. Hereunto belongeth also the nottable comendation which the lord giveth in Job 2. That there was none like him in all the earth, an upright man, one that feareth God, & eschewed evil: for yet (saith the Lord to Satan) he continueth in his uprightness, although thou mouedst me against him; that is to say notwithstanding the manifold temptations of the Devil, & the often accusations whereby he moved and provoked the Lord against him. And to this may be added, the notable exhortation of the Lord to the church of Thiatira. Re. 2. That which ye have already, hold fast till I come, for he that overcometh & keepeth my works to the end, to him will I give power & nations, &c. Now the consideration of this point may thus serve for our use, [Use.] that seeing to continue constant in the grace of god, & in the truth of Christ's gospel, is a matter of so great importance, as that without it, we cannot be saved: & therewithal seeing there want not fearful examples in this behalf, many being to be found, who have been far more zealous of God's glory, & much more fruitful in well doing in times past, then they are now; the longer they live, the more barren in goodness: & whom if a man either exhort to any good thing for the present necessity or occasion, or ask why they be not more forward and zealous, according to their knowledge, they will be ready to object how forward they have been, and how much good they have done in times past; nothing at all considering that in not being zealous now as heretofore, they have great cause to stand in fear of their estate before God, it being most sure and certain, that there is nothing more dangerous then for men to go backward in this behalf. For a man can no sooner decline from well doing, but he shall presently fall into evil doing, there being no medium nor indifferent abiding betwixt good and evil. And when a man from good is thus fallen into evil, is thus declined and gone backward; it is true, and it is to be considered what the Prophet Ezekiel hath, that all the former righteousness of such a one, is but as if it hath never been, only his present sin and transgression shall be called to an account, and all his goodness shall be quite forgotten. And now considering (as I said before) many fearful presidents and examples in this behalf, how highly it standeth us upon, to pray and beseech the Lord, to bestow upon us the most excellent gift and grace of constancy and perseverance in the faith, so as being once partakers of God's Covenant, and admitted into the state of salvation, we may therein stand firm and vnremooueable against all the Engines of hell and damnation, and in despite of the Devil, and of all other enemies of our salvation, I need not urge it further, everyone that hath any spark of grace, may easily perceive: and the Lord give us all grace to make good use of it, for Christ's sake, Amen.

The third Sermon.

NOw it further followeth in the prophets complaint, they have killed thy Prophets, &c In 1 Kings 19. the casting down of the altars, is mentioned before the killing of the Prophets, but the change of the order makes no difference in the sense.

The Prophet declaring, that the Israelites (whereby she understandeth the ten Tribes) were become so Rebellious against the Lord, as tha • they could not suffer any of his Prophets to remain alive, nor any Token or Monument of his worship o • service to stand in their sight. For by the Altars, there is no doubt but tha • he hath relation unto the ancient places, where Abraham, Isaac, and Jacob were accustomed to offer Sacrifices And although we read not, that the altar at Jerusalem was utterly razed yet was it most horribly and filthil • polluted. Altars and Groues being reared up unto Baal, and sacrifice everywhere offered unto him, & to suc • like Idols, to the mighty provoking of the holy one of Israel to anger▪ [Doctr. 1] So then to the Doctrines. First, there • arise from hence for our further comfort and instruction, these two general points. The one is this; That th • militant Church of Christ, which consisteth of the company of the elect and faithful that live upon the earth, doth not always so flourish with the outward marks of the preaching of the word, of the right administration of the Sacraments, and other like public exercises of religion and godliness, as that it may visibly be known and discerned in the world. But that the Lord oftentimes in his just judgment, and for the sins and unthankfulness of the people, suffereth the truth of his word, his Sacraments, and his own true worship to be so obscured and defaced, as that the Church seemeth to be quite raced out, and not so much as the face of a Church to be seen in the world. And yet notwithstanding, even in the thickest darkness of ignorance and infidelity that ever was from the beginning; the Lord had always a Church in the world, yea many true Worshippers and professors of his name, that were never overwhelmed with the abominations of the wicked, according to that of the Apostle 2. Tim. 2. The foundation of God remaineth sure, and hath this seal; the Lord • knoweth who are his, &c. In the day • of Elias, there was such a general Apostasy and falling away from God, and from his true worship, as that he verily supposed that there was not one faithful man but himself: but yet the Lord at that time had his Church, even 7000. true Worshippers, that never bowed their knees to Idolatry, although they remained invisible and so secret, that Elias knew not whether to resort, to join himself with any one member. And after this manner (as the Apostle here giveth to understand) is the case to be considered as concerning the state o • the Jews, at the coming of Christ and in the time of the Apostles, insomuch, that although it might seem it outward apearance, as if they were all • given over to infidelity and hardness of heart, and that God had utterly cast them off, from the partaking of his grace, yet was there (no doubt) a faithful remnant among them that did belong to eternal life. But nnw to make it yet more plain, that the church of God at diverse other times, have been (& so consequently may be) invisible. This is manifestly proved in the example of the days of Ahaz, when the Altar of God was removed, and an Idolatrous Altar by the High-priests consent set up, 2. King. 16. and ch. 17. it is said, that neither Judah kept the commandments of the Lord, but walked according to the fashion of Israel. Likewise when Manasseh built Idolatrous Altars in the Temple; and when Amon walked in all the ways of Manasseh. 2 King. 21. Al these, with diverse other examples (that might be remembered) do evidently prove, that the Church of God may sometimes be invisible, & doth not always visibly appear to be known and discerned in the world: howsoever as I said before, the foundation of God always abideth sure and God is never without his elec • among men. The evident truth o • which point, as it plainly confutet • this assertion of the Papists, wherea • they hold & affirm, that the Church is, and always hath been visible, an • not at any time invisible, clean contrary to the evident scope & purpose • of the Apostle in this place, and to a • the other examples which have bi • remembered. The spirit also plainel • prophesying of the church of Christ Revel. 12. That he should fly into the wilderness; according to the manifold experiences in the time of popish tyranny, wherein although there wer • many thousands of sincere professor • of the glorious gospel of Jesus Chris • yet by reason of the horrible persecutions, they did not always visibly appear to the world; even so witha • it teacheth us, that as we always • continue undoubtedly resolved, tha • the Lord God hath ever-more his Church upon the earth; yea, although the whole world do seem never so much to be utterly over-whelmed with ungodliness and Idolatry: even so withal, that we be so far from persuading our selves, that it is of necessity, that the Church of Christ should always visibly appear, with the outward marks and tokens of the same, or with glittering shows, and vain pomp, according to the foolish conceits, and vain brags of the Papists; as clean contrary-wise to know and understand, that it is much more necessary and convenient, that it should sometimes be invisible, and that the faithful members thereof should be rather afflicted then otherwise, according as of this we shall see more fully in the next point. Lord (saith Elias) they have killed thy prophets &c. The second general, arising from [Doctr. 2] this complaint of the Prophet, and from the consideration of the time wherein he lived, is this. That howsoever God doth favor and love his Church, yet doth he often suffer the same to be grievously afflicted; according as in regard of her manifold persecutions, thus complaineth the Church, Psalm 129. They have oftentimes afflicted me from my youth (may Israel now say) they have oftentimes afflicted me from my youth. The Plowers plowed upon my back, and made long furrows. This (I say) is most clear and manifest in this History of Elias his time. The rage and fury of the wicked being so exceeding great against the Saints and Servants of God, as that they were constrained to hide themselves in caves & holes, and to the outward view, seemed to be utterly destroyed from the face of the earth. This may further be amplified not only by other Histories of the Old and New Testament, but also by the example of the Primitive Church of Christ, and from thence unto this present, that there hath been no one age of the world, frō the beginning, but by the church and people of God, preaching, and professing obedience to the will and commandments of the Lord, have either generally or in the particular parts and members, been grievously afflicted and persecuted by wicked & ungodly men, raised up by Satan to that end; as Abel by Cain, Isaac by Ishmael, Jacob by Esau, the whole Church of God by the Egyptians, by the Babylonians, the Philistines, David by Saul, Micah, Jeremiah, & the rest by the false Prophets of their time, our lord Christ & his Apostles, by the Scribes and Pharisees, the Church of Christ in the beginning, by the heathenish tirants, Nero, Trajan, Domitian, Dioclesian, after Constantine by the Arian emperors, & in these later days, by the Popes, and their instruments. Nay, where is there almost any faithful Minister, or honest Christian in any particular congregation, that maketh Conscience to discharge his duty in the fear of God, and refuseth to run with the multitude to the ways of sin: but the Devil will be sure to raise up one wicked instrument or other, to afflict and persecute him at least-wise with the tongue, as Ishmael did Isaac, if they be restrained from a more violent course. Now as touching the Reasons wherefore GOD suffereth his Church and chosen people to be oftentimes thus grievously afflicted & persecuted. First we must know, that howsoever sin be the general cause of all afflictions, yet the Lord in afflicting his Children, hath always a further regard then the punishing of [Reason 1] their sin. As that his glory in their patient enduring, and in the manner of their deliverance, might be effectually magnified and extolled, according as we see this manifestly confirmed. John 9. by our Lord Jesus christ, in the example of him that was borne blind, as concerning whom, when the Disciples demanded, saying; Master, who did sin? this man or his Parents, that he was borne blind? Jesus answered, Neither hath this man sinned, nor his Parents, but that the works of God should be shown on him. To the same effect speaketh he also, John. 11. as touching the sickness of Lazarus, that it was not unto death, but for the glory of God, that the son of God might he glorified thereby. A second reason [Reason 2] is, that by afflictions he might prove and exercise their faith and patience, as this is manifest in the example of Job. And as to this effect speaketh the Apostle Peter, 1. Epist. 4. and before in the first Chap. That the trial (saith he) of your faith, being much more precious then Gold that perisheth (though it be tried with fire) might be found unto your praise and honor, and glory, at the appearing of Jesus Christ. A third Reason [Reason 3] is, that by this means they might be drawn nearer unto God, & more obedient and conformeable unto his blessed will. For even as Iron, if it be not occupied will wax rusty; and as the Air, if the Clouds be not driven away with the wind, will be corrupt and contagious: even so is it with the children of God, they are more outward to every good thing, much more secure and senseless in sin, much less apt to call upon God, to trust in him, to give him thanks, and to submit themselves unto his will, in the time of ease, peace, and prosperity, then in the time of trouble, affliction, or distress, according as beside many other which might be produced, this is manifest in the example & confession of David, as Ps. 119. Befor • I was afflicted (saith he) I went astray but now I keep thy word. And a littl • after, It is good for me that I have been afflicted, that I may learn thy Statutes Thus and by these Reasons you see that howsoever afflictions be grievous, to the flesh of God's Children yet they are notwithstanding very profitable for them, and bring them great commodity. They are diminished by them one way, but they are augmented another way: Although their mortal bodies be thereby weakened, & their worldly wealth wasted, their liberty abridged, and even their very lives oftentimes taken from thē: yet get they plentiful increase of spiritual and heavenly riches, which are not transitory, nor subject to corruption, knoledge of God, & of his love, faith, zeal of God's glory, repentance, patience, peace of conscience, the seal and assurance of a far better life; according as here-unto most notable tend the words of the apostle. 2 Cor. 4. Therefore we faint not, but though our outward man perish, yet the inward mā is renewed daily. For our light affliction which is but for a moment, causeth unto us a far more excellent & eternal weight of glory. While we look not on the things which are seen, but on the things which are not seen, for the things which are seen, are temporal, but the things which are not [Reason 4] seen, are eternal. Ouer and besides all this, we are yet further to know, that it is a lot assigned in the providence of God, to all them that will live godly in Christ Jesus, that they should suffer affliction; and that as our Lord Jesus christ by the cross, & by much affliction, entered into the possession of his heavenly glory, so we by many tribulations, should enter into the [Reason 5] kingdom of heaven. And lastly, that it is an unchangeable ordinance and decree of God, that the godly should have all their troubles and sorrow in this life, and the wicked on the contrary, all their joy, ease, pleasure, and delight. That the godly sustain all their anguish and trouble in this life, it is evident, not only in the Parable of Lazarus, presently ascending (after the death of his body) into Abraham his bosom, Luke 16. but also Revel. 14. Blessed are the dead, which hereafter die in the Lord. Even so saith the Spirit, for they rest from their labors, and their works follow them. And chap. 21. it is said, that God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be anymore pain, for the first things are passed. And now, as thus standeth the case with the children of God, even so clean contrariwise with the wicked and ungodly, whensoever they endure any trouble or sorrow, it tendeth not to their good (as the troubles of God's Children do) but it is a beginning and an entrance into greater misery, & far more fearful judgments, out of which they shall never be able to deliver themselves. Although they enjoy health, peace, prosperity, and be advanced to the honors and preferments of this life, possess all things in this world which their health can desire, yet herein have they no seal of God's special love, all these things tending to no other ends, but to prepare and fat them up against the day of slaughter. Their destruction (as Solomon saith) shall come suddenly, and who knoweth the ruin of them both. Their glory and honor, their delights and prosperity, are not only of very small continuance, but even as nothing in comparison of their ruin and destruction which shall be wonderful fearful, & continue forever. According as of this difference speaketh the Apostle S. Peter. 1 Ep. 4. The time is come (saith he) that judgment must begin at the house of God: If it first begin at us, what shall the end of them be, which obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear. Hereunto appertaineth also, that notable sentence of the Lord, which he uttered as he went towards the place of his sufferings, Lu. 23. If they do these things (saith he) to a green tree, what shall be done to a dry? If the dear Saints and servants of God, and are as green and ftuitfull trees, who bring forth precious and pleasant fruits of holiness and righteous. If they by God's ordinance must in this world be so vexed, persecuted, and tormented: where then (as S. Peter demandeth) shall the wicked and ungodly ones appear? what shall become of them, being so utterly void of all virtue and goodness? Examples of God's judgments upon the wicked in this life, we have in Cain, Pharaoh, Judas, and in many other, but howsoever they escape (as most commonly they do in this world) yet shall they not fail to be double and treble recompensed in the world to come: the less they here endure, the more bitter shall be their pain, and the more grievous their punishment in hell, & condemnation with the devil and his angels, out of which there shall be no redemption. Much might be spoken to amplify this further, but by that already delivered, we may see clearly enough, that howsoever the Godly have here all their sorrow, and the wicked in this life all their joy and felicity; yet the same joy and felicity of theirs, is nothing else (in truth and indeed) but extreme misery. They live in pleasure on the earth (as S. James speaketh) and in wantonness, and nourish their hearts, as in a day of slaughter. For unto the slaughter must they come at the length, as well as the Beasts that are fatted up. O Lord (saith Jeremiah, chapt. 12) if I dispute with thee, thou art Righteous: yet let me talk with thee of thy judgments, wherefore doth the way of the wicked prosper? Why are they in wealth that rebelliously transgress? Thou hast planted thē, and they have taken root, they grow and bring forth fruit, &c. And a little after, Pul them out like Sheep for the slaughter, and prepare them for the day of slaughter. Of this also speaketh the Prophet Malachi, cha. 4. that there shall be a very great difference at the day of Judgment betwixt the godly and the ungodly, the proud and all they that do wickedly, being burnt as stubble, and so as there shall remain neither root nor branch in that day, but unto all them that fear the Lord, shall the Sun of righteousness arise, and safety preserve them. Hereunto appertaineth that also of the Prophet David. Psal. 37. I have seen the wicked strong, and spreading himself as a green Bay-tree, yet he passed, and lo he was gone, & I sought him, but he could not be found. Also Psal. 73. I fretted at the foolish, when I saw the prosperity of the wicked: for there are no bands in their death, but they are lusty and strong, they are not in trouble as other men, neither are they plagued with other men: therefore pride is a chain unto them, and cruelty covereth them as a garment, their eyes stand out for fatness, they have more then their heart can wish, &c. whereas he for his part was on the contrary, daily punnished and chastened every morning: But a little after it followeth, I went (saith he) into the Sanctuary of God, and then understood of their end. Surely thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and horribly consumed? As a dream when one awaketh, [Use 1] &c. Now let us come to the Uses which may follow upon this point. First seeing it is the ordinance of god that his dearest children should be afflicted and endure tribulation in this life, be like unto Christ in humiliation and sufferings, before they can partake of his glory, that therefore in the fear of God, whensoever we are any way afflicted, or in distress, in poverty, sickness, or howsoever else; we be so far from fainting or being discoraged, as contrarily conceive hope, and be of good comfort, assuring our selves, that if we truly fear GOD, they are so many arguments of God's special love and favor towards us. And that seeing (howsoever sin be the general cause of all afflictions yet) the Lord God in the afflictions of his children, regardeth nothing so much the punishment of their sins, as his own glory and their good, making an end also of all their miseries in this life, and so as after this life, there remaineth nothing for them but glory, honor, and peace; that therefore with the Apostle Rom. 5. We rejoice in tribulations, knowing that tribulation bringeth forth patience; patience experience; experience hope; and hope maketh not ashamed, because the Love of God is shed abroad in our harts by the Holy-Ghost which is given unto us.

A second Use is, that we be so far [Use 2] from judging and esteeming the state and condition of the wicked and ungodly, to be happy and blessed, and so consequently from framing our selves in affection or conversation to be like unto them, because they live in health, peace, & are not so troubled, hated, despised and persecuted as other men, as clean contrariwise knowing by that which hath been spoken that all their joy and felicity is in truth and indeed but extreme misery and that instead of their easy & pleasant life in this world, there remaineth nothing for them but extreme anguish for evermore, horror for joy, pain for pleasure, yea such tribulation and anguish, such horror, pain, and fearful torments, the grievousness whereof cannot possibly be expressed, and out of which there shall • never be any Redemption; that therefore (I say) we be so far from esteeming our selves or others to be happy, in regard of any outward prosperity whatsoever; as clean contraril • to learn thereby whiles we are here▪ to work our salvation in fear an • trembling. That seeing a man ma • be wealthy, and yet unhappy, live i • ease and peace, and yet be accursed▪ we therefore settle the foundation o • all our happiness upon the word of God, accounting our selves, and all others in a blessed estate only, so far forth as we fear God, and are sanctified by his Spirit to yield obedience to his blessed will, and no further. For blessed (saith David, Psal. 128. ) is everyone that feareth the Lord, and walketh in his ways. He saith, not that a man is blessed, because he liveth in wealth ease, peace, or rest, or that he is unhappy, that is in any affliction & distress, but from hence deriveth he the argument of all true happiness, that men truly fear God, and walk in his ways; so that if we seat God and walk in his ways, in what estate condition or account soever we be in this life, yet shall we be sure to be blessed of God.

Thus much generally: Now more particularly. Lord (saith Elias) they have killed thy Prophets, & digged down thine Altars, and I am left alone, & they seek my life. I might fitly in these words raise diverse particular instructions, but because I would gladly speak somewhat of the Lord's reply, which doth follow in the next words; therefore I will briefly comprehend [Doctr. 3] the whole, in one point. We have herein a lively Image and description of the nature and affections of wicked and ungodly men, when the Lord hath once forsaken and given them over to a reprobate sense. They can abide no persons worse, then his holy Prophets and Ministers, who are sent of God to teach and instruct them, to discover and reprove their sins, and to exhort them to repentance and newness of life; nor anything less, then the Tokens and testimonies of true religion and godliness, insomuch that they will not fail, to the uttermost of their power, to abolish and root out all remembrance of the same: what a great number of most excellent prophets the Lord from time to time, raised up and sent among the people of Israel, to call and convert them to the obedience of his will, & to the right way and manner of worshipping him: the history of the scripture doth most plentifully declare: but how tiranously on the other side, they were handled and entreated, how despised, how cruelly murdered and persecuted to the death, besides this present complaint of the holy Prophet Elias. The words of our Lord Jesus Christ. Mat. 23. do plainly declare, whereas their expostulating the matter with the Jews, evidently convinceth even by their own confession, that they were the children of thē that murdered the prophets: & therefore addeth, Fulfil ye also the measure of your fathers: & presently after, Wherefore, behold I send unto you Prophets, wisemen, & Scribes, & of them ye shall kill and crucify, and of them shall ye scourge in your synagogues, & persecute you frō city to city, that upon you may come all the righteous blood, that was shed upon the earth, from the blood of Abel the righteous, unto the blood of Zacharias, &c. As touching the Reasons wherefore the wicked are thus maliciously bent against God's children. First, we must [Reason 1] know that malice is rooted of old in the hearts of the wicked, against the servants of God, through the instigation of Satan the Father and author of it: and who, as he sought the destruction of our first Parents, even so soon as they were, so did he presently fill the heart of Cain there-with, which caused him to murder his righteous and innocent Brother. For so far will malice urge and provoke that man, in whom it is seated by the Devil, that his heart and his hand, and all the powers and faculties of his soul and body, will be continually employed, and endeavoring, not only to reproach, disgrace, and hurt by all possible means, but even also to deprive those of their very lives, whō they envy and malice in their hearts. This malice and hatred (I say) is perpetual, and will never have an end, so long as there is a Devil, and the Saints and servants of God, do remain upon the earth. A second reason [Reason 2] wherefore the wicked bear such deadly hatred and malice towards God's faithful servants, is, because such as fear God truly, cannot frame and conform them-selves to their corrupt humors and dispositions to say as they say, and to do as they do, according as this reason doth the Apostle S. Peter render. 1 Epist. 4. It seemeth to them strange, that ye run not with them to the same excess of riot, therefore speak they evil of you. For as light and darkness, Christ and Belial cannot possibly agree in one, no more, is it possibly that profane and wicked men should affect, or like of any other in their hearts, but only of such as in affection and disposition are like to themselves. And a third reason is, [Reason 2] because (what show soever they will sometimes make to the contrary for carnal respects) yet in their harts they utterly dislike, and cannot abide the sincere Doctrine of Christ's Gospel, which the Saints and servants of god do preach and profess, as this doth our Lord Jesus Christ confirm. John 8. Ye seek to kill me (saith he) because my word hath no place in you. The sincerity of religion is too precise in the account of earthly minded men, and because it tendeth to abridge them of their carnal liberty and licentiousness, they cannot away either with it, or with any of those, who sincerely either preach it, or make profession of it. Thus have you seen the Reasons wherefore the wicked and ungodly, are thus maliciously bent against the children and Servants of GOD; yea and it is further also to be observed in this History and Complaint, that such and so insatiable is the Tyranny of such wicked ones, where they bear the sway, that they are so far from repenting themselves of the former mischeefes and murders which they have committed, as that they most barbarously go forward in the same, without remorse of Conscience, never restraining their rage, nor moderating their fury, so long as they can find any of God's servants upon the earth. Jezebel the wicked wife of ungodly Ahab, had made such a havoc of God's true Worshippers, that she persuaded her self, that there was none other of them left, but the Prophet Elias (yea, and of this mind also, as we see here was Elias himself) and yet she was so far, either from repenting her self, or being satisfied with that she had already done, as that by all possible means, she endeavored her self to bring him also to destruction. Herein we have many other examples, as in Kain, who after he had once conceived a wicked purpose in his heart to murder his brother Abel, and that for no other cause (as S. John showeth. 1 Epist. 3.) but because his Brothers works were good, & his own evil) he would by no means cease or give over, till he had effected it indeed. In Pharoa towards the destruction of the little Infants of the Israelites, and of Herod in his time. Of this disposition also was Saul, who by no means, nor by any duty of service, could possibly be persuaded to receive David into favor again, after he had once taken displeasure against him, but continually endeavored himself to bring him to Destruction; although David for his part never did him hurt, but the fault was evermore in himself: and being kindled with displeasure against Ahimelech the High-priest, for David's cause, no excuse nor reasonable answer, could possibly appease or pacify him, until fourscore and five Priests of the Lord were slain, and the City of Nab, destroyed, with all the men, women and children that were in it. 1 Sam. 22. An other like example whereof we have in Manasseh, of whom it is recorded, 2 Kings 22. That he shed innocent blood exceeding much, til he replenished Jerusalem from corner to corner. And for the like cruelty is Jerusalem also. Ezech. 22. called a bloody City, a City that sheddeth blood in the mids of it. And for this cause also, are such wicked ones resembled in diverse other places of the Scriptures, to ramping and roaring Lions, greedy of their prey, such as regard not what tyranny and cruelty they exercise, and show what horrible wast and desolation they make & commit, nor what pitiful mourning and lamentation they cause and procure, so as their corrupt and devilish devises may be accomplished. According as besides all other examples, this is most apparent in the enemies of the Church, I mean the Papists at this day. A bloody generation undoubtedly; yea surely, as bloody as any other that can possibly be remembered, as their horrible massacres and murthering of God's Saints in this Land, as also in France, Spain, & the Lowe-Countries; wherein since the years 1520. they have been the death of one million of Christians, & especily in their late Powder treason, they have made it manifest unto all the world. We hereby seeing clearly what is to be looked for at their hands, if they might bear the sway, and if the time were come that they have so long longed and looked for. But Praised be the Lord, who hath not yet given [Use 1] us over as a prey to their teeth. Now for the Uses. First we see here, that the wicked in afflicting & persecuting the children of God, and in bearing such malicious harts against them, do evidently discover themselves to be the children & servants of the devil, as John. 8. our Lord Jesus directing his speech unto the Scribes and pharisees who went about to kill him, Ye are (saith he) of your father the Devil, and the lusts of your father ye will do: he hath been a murderer from the beginning, &c. The child followeth the steps of his father, and the servant is obedient & conformable to the will and commandment of his Mayster. Now the wicked being the children and servants of the devil, what marvel is it, though they be such deadly enemies to the children & servants of God? It must not be thought strange also, although some of them be Whore-mongers, some drunkards, some vain swearers and blasphemers, some murderers, some contentious, malicious, and enuyous men; they be herein but as natural children, imitating the steps of their father, and as obedient servants but fulfilling the will and commandments of their master. A second use arising from the former Doctrine is this, that seeing the wicked and ungodly in afflicting and persecuting the Saints and Servants of God, are evidently discovered to be the children and servants of the Devil: that therefore in the fear of God we take diligent heed, and as we tender the glory of God, and our own salvation, that neither in affection, nor in life and conversation, we be like such wicked & ungodly ones whom the Lord hath forsaken: but as it is the property of such to hate and persecute such especially as preach unto them, and profess among them the word of God; so let us on the contrary settle our selves to love, and like such above all others; yea, to aproue our selves to be the children of God, we must love not only such as love us, but even our very enemies, as our Lord Jesus Christ teacheth us. Math. 5. and according to the exhortation of the Apostle Paul. Rom. 12. Bless them which persecute us. Not desiring an eye for an eye, nor a tooth for a tooth, as the Pharisees taught their Disciples, but we must be framed according to the example of our Lord Lord Jesus Christ, who prayed for his enemies, and did good unto those that hated and persecuted him, according as to this purpose doth the Apostle Peter propound unto us his example. 1 Epist. 2. saying, that when he was reviled, reviled not again; and when he suffered he threatened not. And in verse 21. before he saith, that christ in suffering hath left us an ensample, that we should follow his steps. After this manner goeth he forward to exhort. Chap. 3. Not rendering evil for evil, nor rebuke for rebuke, but contrariwise bless, knowing that ye are thereunto called, that ye should be heir of the blessing. But now forasmuch as this is a hard matter for flesh and blood to yield unto, as daily experience proveth; therefore must all God's Children always heerewithall remember these two things. The first is, that the more we are hated, despised, and persecuted of wicked men, the more are we blessed of God; and who will not be well content, to endure some hard measure for a time at the hands of profane and ungodly men, that thereby he may have the love and favor of God the more surely sealed unto him forever? And now that this effect followeth to the godly, by means of the reproaches and other injuries of the wicked: our lord Jesus Ghrist Mat. 5. doth plainly express, Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you. And the second thing that to this end we are to remember, is, rhat thus behaving our selves, we shall therein have a most comfortable testimony that we are the children of our heavenly Father, who maketh the sun to shine, & the rain to fall as well on the bad as on the good. And therewithal the true Servants and followers of our lord Jesus Christ, who when his Disciples would have had him to have commanded fire from heaven, to have destroyed a City of Samaria as he passed by, because the Citizens refused to give him entertainment; sharply rebuked them as we see Luke 9. saying, Ye know not of what spirit ye are, for the son of man is not come to destroy men's lives, but to save them. Who also healed the ear of Malchus, yea although he was one of them that came to apprehend and to bring him to death. These 2. points if we could remember, especially when we are tempted & provoked by the malice of wicked men, they would be forcible enough to repress & keep under all affections & atempts of rage & revenge. Considering & concluding with our selves, that it must needs be a marvelous unthankfulness, not to endeavor our selves to the perfection of our heavenly father, & the example of our savior, who so lovingly exhorteth us thereunto. Mat. 11. Learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls. And this may suffice from the consideration of the Prophets complaint in the words that you have heard, Lord they have killed thy Prophets.

The fourth Sermon.

THese words, as I shown you before, do contain the reply of the Lord, unto the former cry and complaint of the Prophet: the sum of the whole being to this effect, as if the Lord should thus say unto him; Thou verily supposest that there is not a faithful man left but thyself alone, but in this thy supposition thou art greatly deceived; for there are even many thousands in Israel of good and godly men, whom I (saith the Lord) have so safely kept and preserved from the general Apostasy of the rest, as that they never shown so much as an outward countenance of well liking their Idolatry. This is the sense of this reply, so as by seven thousand in this place, according to the phrase of the Scripture, is to be understood, not a certain & set number, but an uncertain and a very great multitude.

Now for the Doctrines. First from [Doctr. 4] hence ariseth this general point, that forasmuch as the Lord God hath an absolute dominion over all creatures both visible and invisible, ruleth and directeth all things both in heaven & in earth, according to the good pleasure of his will, against which will of his, no man nor any other creature is able to resist, nor to accomplish anything, either more or less: Forasmuch as he is higher (as the Prophet David saith, Psal. 113. ) then all Nations, and hath his glory above the Heavens, and there is none like to the Lord our God, who shall go forth also as a Giant (as the Prophet Isaiah speaketh, chap. 42.) ard shall stir up his courage like a man of War, and shall shout & cry and prevail against his enemies: Thereupon it clearly followeth, that all they are in a most blessed estate and condition, who are shadowed under the wings of his merciful protection: insomuch, that although all sorts of enemies, do set themselves against them, and do devise and put in practice all the ways and means they can to bring them to confusion, yet they do but lose their labor, and practice [Reason 1] altogether in vain: For why? there is no wisdom, there is no power nor counsel against God; though people fret and fume, though princes rage, though all consult and lay their heads together, how they may oppress and tyranize over such as fear the Lord, yet He that sitteth in heaven will laugh them to scorn, the Lord will have them in derision, confound all their devises; yea and oftentimes so mightily triumpheth over his enemies, & so tendereth and provideth for the good of his servants, that notwithstanding all their malice and perverseness, their very enemies are constrained to do them good, & to be a notable means for the increase of their happiness before the Lord. This is manifest in this history. Jezebel that cruel persecutor, made full account that she had utterly destroyed all the Prophets & Servants of God, Elias only excepted, whose blood (as you heard before in his complaint) she in like manner greedily thirsted and sought after: but notwithstanding all her rage and fury, the Lord preserved Elias, and many thousands more, who never suffered them-selves to be defiled with the abominations of that time. Pharaoh King of Egypt, made full account to have destroyed utterly the Church of God from the face of the earth, when he made that cruel Edict against the Israelites, that all the male children should be drowned, but the Lord increased them so much the more mightily, and caused even the Daughter of that cruel tyrant, to be a norisher of Moses, the deliverer of God's people, when by reason of that wicked commandment he was cast forth, as Ex. 2. Balak K. of Moab had resolved himself upon a wonderful devilish and subtle devise against the children of Israel, & was come to the very practice of it, Balaam also that false prophet (for the love of his hire) was as ready as he, to have pronounced a fearful curse against the same people, yea although most wickedly and desperately against his own conscience: but what effect had it? Surely no other at all, but to the greater good of that people, and to the increase of their happiness before the Lord. Numb. 22, and 23. Wonderful devilish was the Counsel of Ahitophell against David. 2 Sam. 17. but the Lord overturned it to his own confusion, and to the preservation of his servant. Wicked was the practice of the sons of Jacob against their Brother Joseph, as Gen. 37. but the Lord most myraculously turned it (clean contrary to their expectation) to the great honor of Joseph, & to the comfort, rejoicing, and good of Jacob, & of his whole family, whereof at that time consisted the visible Church of God. Haman that envious Infidel, thoght to have rooted out the whole Nation of GOD, but the mischief which he prepared, through the just judgment of God, fell upon himself, and to his perpetual shame and confusion. Hester 7. Herod that cruel blood-sucker, by killing all the male children that were two years old and under, thought to have destroyed the Lord Jesus, the Savior of the world, but the Lord dispatched him with a fearful destruction, preserved his Son, and caused his word to prosper mightily. Math. 2. Many other examples might be produced, but by these we may see, how the Lord (as Eliphaz speaketh, Job. 5.) doth oftentimes take the wise in their craftiness, and turneth the counsel of the wicked into foolishness. And as it is in Psal. 33. Doth break the Counsels of the Heathen, and bringeth to naught the devises of the people. According as besides these examples, what experience we have had of the Lord's wonderful and unspeakable goodness and mercy in this behalf; wonderful wicked and intolerable were our vnkindenesse and unthankfulness, if we should become forgetful of the same. What horrible and subtle treacheries and conspiracies, have been devised and concluded upon, and what furious assaults have been put in practice, as well against the sacred persons of our Princes, as against the whole flourishing estate of this Church and Common-weal, by our secret Traytourly Papists at home, and by the furious force of foreign foes. What terrible curses and execrations, that Romish Balaam (I mean the Pope) hath thundered out against both Prince and Subiectes. And how mightily, and even myraculously it hath evermore pleased the Lord, to discover and confound all, howe closely and cunningly soever, the same hath been contrived, bringing the Popes Cursses upon his own head, and upon the heads of such as were drunk with the cup of his Fornications; yea, blessing where the Pope hath cursed, and cursing where the Pope hath blessed. What experience we have had (I say) of the Lord's most mighty power, and merciful providence in this behalf: his unthankfulness is intollerably wicked, that hath forgotten, or will not acknowledge, Moses, Aaron, and Mirian, and the whole host of Israel, had no greater cause to sing praises to the Lord, for the over-throw of Pharaoh and his army in the red Sea, nor Deborah, nor Baruk, for the victory against Sisera, then we have had, and have from day today, for the rare & tender mercy of God towards us. The wicked (as David speaketh. Ps. 37) had drawn their sword, and bent their Bow to cast down the poor and needy, & to slay such as be of upright conversation, but their sword is gone thorough their own heart, and their Bowe is broken. Wherefore praise ye the lord (as he exhorteth in another place) all ye that fear him, magnify him all ye of the seed of Jacob, and praise him all ye of the seed of Israel. Now for, and in regard of these notable effects, may the Church of God be likened to the bush, whereof we read, Exod. 3. which although it burned continually, yet it consumed not. As also to Noah his Ark, which although it might seem to be utterly overwhelmed with the waves, yet it did but safely swim upon them. All which examples and comparisons, tend to this ende, that whomsoever God doth favor and accept as his child, all his creatures will smile upon such a one, yea their very enemies shall be far from hurting such with their malice, as that they shall be constrained (as I said before) to do them good. According as we read of the Egyptians, who although they hated the Israelites with a deadly hatred, yet (as Exod. 12.) did they enrich them at their departure with Gold and Silver, and gave them Iewelles with whatsoever else they could desire. So good and gracious is the Lord, unto all those that fear him, that maintain his cause, and put their trust in his mercy, no enemy shall be able to hurt or bring them to confusion. The experience whereof, caused the prophet David to burst forth into these words of assurance, Though I walk (saith he) through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me. Ps. 23. Also Psal. 27. The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid, &c. And Psal. 34. The Angel of the Lord pitcheth round about them that fear him, & delivereth them. Also Ps. 125. They that trust in the lord shall be as mount Zion, which cannot be removed, but remaineth forever. Al these places, do most notably describe the happy condition of all such as do remain under the favor and protection of the highest. Whereas on the contrary, unto whomsoever God is not merciful, whosoever is not covered under his wings, such are subject to all kind of miseries, They shall fear day and night (as it is Deut. 28.) and shall have no assurance of their life. Nothing shall prosper with them, or do thē any good. The due consideration of which point, as it bewrayeth the miserable estate of all such, who either in word or deed oppose themselves against the Saints & servants of God, or in any measure at all, endeavor themselves to grieve, reproach, or any other way to hurt or trouble thē; as namely, that in showing themselves to be their enemies, they show themselves to be the enemies of God, & in contriving to hurt and molest them, they fight & strive even against him. And therefore said our Lord Jesus Christ to Paul (then called Saul ) whiles he continued enraged against the church of God, as Act. 9. Saul, Saul, why persecutest thou me? & in this sense saith Moses of the Israelites, Deut. 32. That the Lord kept them as the Apple of his eye. And Zac. 2. He that toucheth you, toucheth the apple of his eye. So nearly hath the Lord taken the faithful unto himself, and so doth he cover them with the wings of his protection, that the least injury that is offered unto them, tendeth even directly to his dishonor, and to the just provoking of him to displeasure: & therefore howsoever their malicious enemies may any way insult or triumph over them for a time, yet fighting in this sort (as they do) against God himself, they must of necessity at length be confounded. Heereof had the Children of Israel sufficient experiences when Pharaoh and his army was overthrown in the red Sea. Hezekiah also in his deliverance from the mighty army of Senaherib. 2 Kings 19. and did not this also most notably appear when this cruel persecuting Iezebell was after all this, cast out of a Window, trod under foot, torn in pieces, devoured up of dogs, and so, as nothing of her remained, but the scull, and the feet, and the palms of her hands. 2. Kings 9. Yea surely, besides all these, have we our selves had such notable experiences, as that we may truly say, not only with the Apostle Paul, that the Lord hath been on our side, but also with the Prophet. Psal. 124. That if the Lord had not been on our side, when our enemies conspired and attempted against us, they had then even swallowed us up quick, so great and so exceeding was their rage and fury, But praised be the Lord (I say again and again) which hath not given us as a prey to their teeth. Our soul is escaped, even as a Bird out of the snare of the Fowlers, the snare is broken, and we are delivered. Thus much as touching the general point. But what saith the answer of God to him, I have reserved, &c. A second Doctrine somewhat generally also arising out of these words is this: That the church [Doctr. 5] of Christi, which consisteth of the number of the elect and faithful, although it be but a little, and a very small remnant, in respect and comparison of the multitude of profane and ungodly men, who do not belong to eternal life; yet notwithstanding being considered in it self, it is very large & ample, comprehending infinite multitudes of God's elect and faithful children, who are sealed and sanctified to eternal life. In the days of Elias, when in outward apearance there was nothing to be seen but abhominable wickedness and idolatry, all generally from the highest to the lowest, having corrupted their ways rebelling against God, & licentiously walowing in the lusts of their own hearts: yet notwithstanding, at that very time (as this text showeth plainly) the Lord God had a notable company of faithful Worshippers, and although a small handful, in respect of the ungodly, yet surely not a few, but a very great number, being considered by themselves. And now if so be that in so fearful a falling away; yea, and when the Lord had yet no other peculiar people upon the earth, but the Jews alone: If there were then (I say) so many faithful members of the Church of God, and sincere Worshippers of his name: What then is to be thought of the church of Christ, unto whom (as it is Psal. 2. ) The Nations 〈◊〉 given for his inheritance, and the ends of the earth for his possession. When as the Covenant of God's peculiar grace and favor, comprehendeth not the Jews alone (as in times past) but extendeth itself both far and near throughout the world, to all those generally, & without exception, that by a true & lively faith, take sure hold upon the same. There is no doubt (I say) but the church of Christ (in this time of the gospel) is much more large & ample, and the number of God's elect a far greater number, by great odds. For this cause is the church called Carholick, that is to say universal, not Jewish, not Roman, not English, not consisting of any one nation or people, but cōpacted (as it were) into one body, out of all nations, ages, callings, & degrees For the first Church, gathered Children of God unto her self, by the preaching of God's word, out of any people. After whē the grace of God did shine chief •• among the Jews, she did join converts unto Israel out of the rest. But much more the new Church, called and begotten since Christ's time, hath enlarged her Tabernacle (as Isaiah speaketh) unto all Nations, beginning at Jerusalem, Judea, and Samaria, and spreading from thence to the uttermost coasts and ends of the earth. So as the Jews are not now the only peculiar people of God, as heretofore, but the partition wall is now broken down, and God hath sent his Son (as himself speaketh, John 3.) that the world by him might be saved. And as the Apostle Peter speaketh) Acts 10. In every nation, he that feareth him, & worketh righteousness, is accepted of him. Our Lord Jesus Christ is now become the chief stone of the Corner, upon whom a double wall ariseth, so y ^t (as the Prophet David prophesied, Ps. 87. the Egyptian, the Babylonian, the Tirian, the Ethiopian, the Philistine, are born in Zion, that is to say, are more begotten thorough the preaching of the gospel) to be the true menbers of the Church of Christ. And as the elders (in whom is represented the whole Church of God) do sing unto Christ. Reu. 5. Thou hast redeemed us unto God by thy blood, out of every Kinred and tongue, and people and Nation, and hast made us Kings and Priests to our God, &c. And whereas the Prophet Isaiah, Chap. 53. complaineth of the small number of them that should believe the Gospel, and our Savior also him-self, Luke 12. calleth his Church a little flock, and Math. 7. That strait is the gate, & narrow is the way that leadeth unto life, and few there be that find it. These and such like sentences of the Scripture, are always to be understood, not of the fewness of the faithful in respect of themselves, but of the smallness of their number, in comparison of the unbelievers, of the ungodly and profane. But oh (will some peradventure be ready to ask) is the number of God's elect still the lesser number? Surely will they say, howsoever it hath been in times past, and howsoever among the Papists, the heathen and unbelievers, who live in Blindness and ignorance, the number of the wicked may be the greatest: yet where the Gospel is preached it cannot be so; in such places the children of God are without all question the greatest number. For do not all (saith they) at this day, come to the church, hear God's word, receive the Sacraments, &c. and will you exclude any of those from being the true menbers of Christ and of his church? To this I answer, that the church of Christ in this time of • he gospel, is undoubtedly a glorious Church, yea surely much more glorious for number & multitude of sincere professors, then heretofore, the Lord having some faithful Servants, & true hearted Christians everywhere, who first seek his kingdom & the righteousness thereof, who labor nothing so much for the meat that perisheth, as for that which endureth to eternal life, who are Religiously careful to make the word of God the Lanthorn for their feet, and the light for their paths, & prefer the advancement of God's glory, and the accomplishment of his good will and pleasure, before all respect of themselves; the number of whom, I most heartily beseech the Lord to multiply and increase more and more. But yet, that still remaineth true which I said before, that in comparison of profane and wicked men, their number is but small, and a little handful. All such as come to the church, hear the preaching of God's word, receive the Sacraments, profess themselves protestants, & no papists, &c. Al these, do I acknowledge members of the visible Church. But even as in a field there is not only good Corn, but also weeds; and as in a threshing Floore, there is not only pure wheat, but also chaff; and as in a Net that is cast into the Sea, there cometh up not only good things, but also bad: even so, in the visible Church, there is a mixed and confused multitude of both, good and bad: not only such, who with upright hearts and good conscience, do serve and obey the Lord Christ, but such also as are even Reprobate to every good work, and whose end is, to be cast out from the presence of God, and to be burned as chaff, in the fearful furnace of his indignation and wrath. For a man therefore to have a comfortable assurance, that he is a member of Christ, and an heir of God's kingdom, he must not content himself, nor think it enough for him, to be a member of the visible Church. But if he feel the spirit of GOD prevailing in him against the corrupt lusts and motions of the flesh, and so as notwithstanding the manifold temptations of the world, the flesh, and the devil, he first seek God's kingdom and the righteousness thereof, labor more for the meat that endureth to eternal life, then for that which perisheth, if he be Religiously careful to make the word of God the Lantern for his feet, and the light for his paths, and so as withal he grow and increase in Knowledge, Faith, Repentance, and in Obedience according thereunto, as in years and days, if his latter works be better then his former, & he bring forth fruit in his age, according to that in Psal. 92. If he then account himself to be most happy, when he is made an Instrument to advance God's glory, and do highly regard it, above himself. If his Religion and godliness be not only in outward show and profession, but in all goodness, righteousness, & truth. These and such as these are, are most undoubted Testimonies of a blessed estate, and that such a one is out of all question, a true member of Christ and of his Church, a man sealed and sanctified to eternal life. Whereas on the contrary, whose life and conversation is repugnant and contrary hereunto, either destitute of sound knowledge and Faith, or contenting himself, with a bare show and profession of it, being zealous in the mean season, to glorify God, neither in the duties of the first, nor of the second Table: All such are utterly unworthy of the name and Title of true Christians, the Doctrine of the Gospel cannot be said to have taken root in their hearts, the fruits that proceed from them cannot be called the fruits thereof, planted in their hearts by the Holy-Ghost, but the fruits and effects of their own corrupt and unregenerate hearts, engrafted in them by the spirit of Satan, as a sure seal of their just condemnation. According as of this difference, speaketh the Scripture in diverse places, as Math. 7. Not everyone that saith to me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth my Fathers will which is in Heaven. Also Rom. 2. The hearers of the Law, are not Righteous before God, but the doers of the Law, shall be justified. And again, He is not a Jew that is one outward, neither is that Circumcision which is outward in the flesh, but he is a Jew that is one within, and the Circumcision is of the heart, in the Spirit, not in the Letter, whose praise is not of men, but of God.

Hereunto appertain also, the words of our Lord Jesus Christ, Luke 6. Why call ye me Master, Master, and do not the things that I speak? Manifestly there teaching, that as nothing in all the Worlde should move men to profess themselves to be the servants 〈1 page duplicate〉 〈1 page duplicate〉 of Christ, unless they have a care and conscience to do that which he requireth, so doth he utterly disallowe all show and profession of his name and Gospel, that is void of a sincere and upright obedience, as mere Hypocrisy, and the words of lies. Much might be spoken to amplifye this point, but by this you may see it, as clearly as the Sun, that howsoever the church of Christ, in this time of the Gospel, be a glorious church for number and multitude of true members and faithful professors; yet for all that, but a little company, and a small handful, in respect and comparison of the rest. There being at this day (God knoweth) many hypocrites and counterfeit Christians, many evil and unreasonable men, yea many Epicures and carnal Gospellers, who are beastly minded, making the world and their belly their God, professing God & godliness with their mouths, but utterly denying the power of it in their deeds, easily allured to everything that is vain and profane, but back-ward and untoward to everything that is good & godly, nothing moved with the sweet promises of God's mercy, nothing terrified with the threatenings of his judgments, but as they are filthy, so will they be more filthy, cry out upon them as long as you will. So then we see here, [Use 1] what little substance and found foundation there is in the Papists boasting of the universality of their church, & of having the greatest number and multitude on their side, the which commonly (as well in their public writings as otherwise) they object and cast in our Teeth, as though because the number of such as profess the true Doctrine and religion of Jesus Christ, is not so great as the multitude of their Idolaters and false worshippers; therefore they are the true Church of God, and not we. Whereas it is most certain (as you 〈1 page duplicate〉 〈1 page duplicate〉 have been taught before) that the greater the number or multitude is, the less argument is there, to prove the same to be the true Church of Christ. The same being not tied to any number or multitude, but consisting of those who truly believe in Christ, and yield a sound obedience unto his Gospel, how small or great soever their number be. Great was the number of them in the time of Elias, who professed them-selves to be the true Church of God, & which in every respect were as diligent and devout, in the observation of their outward ceremonies, as the papists are, or can be at this day, in their blind superstition, traditions or devises, but yet howe far they were from being in truth and indeed, what they outwardly pretended: this complaint of the same Prophet, being himself persecuted by them, doth plainly prove. The like is also to be seen, by comparing the great multitude of the adversaries of Christ, in the time that he lived (which were then accounted the Church of God) with the small number of those, who truly believed in his name, and yet not the greatest number (for all their bosting and glorious shows) were indeed the true church, but even that little and small remnant: whereby it is evident (whatsoever the papists brag to the contrary) that to have the greatest number on their side, is no argument to prove their synagog to be the true church of christ, but rather the contrary, that being true (as it is most true) which you have heard before. Secondly seeing [Use 2] it is manifest by that which you have heard, that the flock of Christ is but little, & that the least number go in at the strait gate that ledeth to life, that therefore we take diligent heed, as we tender the glory of God, and our own salvation, that we frame neither our religion nor conversation according to the disposition of the greatest part, that we think not our Religion to be therefore good, and our conversation warrantable, because the most part do as we do. As many such there are at this day, who if they be either exhorted to any duty of obedience, or reproved for anything that is amiss, they will be ready presently to answer, that they are not alone, but that the greatest company of men & women do so in like manner behave themselves, &c. We must take heed (I say) that we follow not a multitude unto evil, but hearken what the word of God doth teach and prescribe, diligently mark and observe who they are that frame themselves according to that rule of holiness and righteousness: and then consequently settle and endeavor our selves to imitate them, without being ashamed, and without staggering at the matter, although their number be never so small, yea and although they be never so base and contemptible in the eyes of the world. Thirdly, seeing all [Use 3] such as come to the Church, & hear God's word, are not undoubtedly the true menbers of Christ & his church; but that there are many Hypocrites and dissemblers, that therefore we do not content our selves with outward circumstances in religion, that we think it not enough to do those things, no nor yet to say, Lord, Lord we are Christians, we are Protestants and professors of the Gospel, but having a Reverend fear of the Lord's Majesty imprinted in our hearts, inwardly in our souls respecting his blessed will, and faithfully remembering his immeasurable love and tender kindness toward us in Christ Jesus, we must perform all these outward works, as fruits of our true and inward zeal towards God's glory, and as testimonies of our obedience and thankfulness to him, in regard of his manifold mercies towards us, and then shall we be accepted in them, & in every of them. Whereas on the contrary, if the heart and mind be not sound and sincere, and do not directly aim at God's glory, and at the obedience of his will; although we be never so forward and diligent in all these outward respects, yet shall we be in no measure accepted but utterly rejected of him; he will say unto us, Who required these things at your hands? For as the Apostle saith of Circumcision, so is it true of Christian Religion, that it consisteth not in outward shows, but in the heart and inward man, expressing it self in a holy practice, and doing, and in a constant abiding in the word of truth. I have reserved to myself, &c. When he saith that he hath reserved [Doctr. 6] them to himself, we are more particularly to observe from hence, that whereas there are a certain number separated from the wicked & ungodly, and so as they run not head-long with the profane multitude after the lusts and affections of their own hearts to Idolatry, to the contempt of God's word, to the despising or persecuting of the saints and servants of God, but are sanctified in all the powers and parts of both soul and body, to serve and obey God with true zeal and fervency of spirit, according to the rule of his will. This cometh not to pass, thorough their own Wisdom, Power, or Free will, but only and altogether thorough the mere goodness and mercy of GOD, in vouchsafing unto them the gracious assistance and direction of his holy Spirit. This consideration, is here manifestly offered to our comfort and instruction, in that the Lord saith so expressly, that he hath reserved them: I (saith the Lord) have reserved unto myself, &c. If the Lord of his infinite goodness and special favor, through the mighty working of his blessed Spirit, 〈1 page duplicate〉 〈1 page duplicate〉 had not safely kept and preserved this little remnant in the days of Elias, from the general Apostasy and falling away of the rest; they would have been as forward to have dishonored and blasphemed him, and to have run a whoring after their own inventions, as any of the other; and therefore rightly saith the Lord, that it was he that kept and preserved them; This is the reason wherefore they were not defiled with the abominations of that time, and did not bow their knees to Baal. So that as I said, it is a most clear and evident truth, that the pr • seruation of the church and children of God, in the fear of God, and in the ways of his will, in that they are not over-come by the assalts and temptations of the world, the flesh, or the devil, neither are utterly destroyed and consumed by the malicious attempts and devilish practices of their enemies: all this (I say) is only of the Lord of hosts against whom there is no resistance, nor any power to prevail, unto whom the very Devils are subject, & constrained to do his will without swerving at any time, or in any measure from the same, and under the wings of whose merciful providence and direction, all his faithful servants do remain so safe, that (as our Lord Jesus Christ most comfortably speaketh, Math. 10) not so much as an hair shall perish from any of their heads, without his good will and pleasure: and therefore also most notably. Rom. 8. If God be on our side, who can be against us? What our general estate & condition is by nature, how we are thereby weak and frail, even as dust and slime of the earth, utterly destitute of all goodness, prone & ready to that which is evil, but backward and untoward to every good thing, the scripture proveth in plentiful places, as John 5. Ephe. 2. and Colos. 2. in all which we are compared to dead men and expressly said to be dead in trespasses and sins. This might be further confirmed by plentiful other Testimonies and authorities, all of them directly tending to prove, that as our father Adam was himself corrupt & sinful, so hath he begotten us his children corrupt, depraved, and full of sin; and not only so, but that so long also as we remain in our natural estate and condition, whatsoever we do but muse and think upon, it is corrupt, and whatsoever we do in the whole course of our life, it is abhominable and guilty of death, before the face of God.

Now this being so, is it not a matter Religiously to be admired & marvelled at, that any of us all should be preserved or reserved to eternal life? Surely, we must needs acknowledge, that it is only and altogether of the Lord's mere goodness and mercy, that we be not all utterly confounded from the presence of his Majesty, and from the glory of his power. Now next, as touching the means, howe such are preserved, who are thus reserved unto God himself. As before the foundation of the Worlde, he hath elected them for his Saints, so in time, having redeemed them by the blood of his Son, from the guiltiness of sin and death, he then calleth and separateth them from the pollutions and defilements of the Worlde, iustifyeth them by the free imputation of Christ's Righteousness, and then vouchsafeth them, the continual residence of his Spirit, by whose gracious Regeneration and Sanctification, their carnal and corrupt affections, are mortified and subdued, and from whom alone they receive power to repress their lusts, to fight against the temptations of the Worlde, the Flesh, and the Devil, and not only to 〈1 page duplicate〉 〈1 page duplicate〉 hunger and thirst after holiness and righteousness, but also to glorify God, and to seal the assurance of their own salvation in an holy and Religious practice and obedience accordingly, the which grace and benefit of sanctification, extendeth not only to their wills, to their memory and affections, but even to all the powers and faculties of both soul and body. And surely (if it be well marked) this is a wonderful effect and work of God's grace, and herein doth it appear to be mighty indeed, when as after this manner, it casteth down holds, the immaginations also, and every high thing which is exalted against the knowledge of GOD, and bringeth into captivity every thoght to the obedience of Christ, as the Apostle thus speaketh. 2 Cor. 10. Yea, I add further, when it thus maketh a man, being by Nature the Child of wrath, to be the child of God, being naturally profane, dissolute, & unapt to every good thing, to be clean contrary to this natural disposition, zealous of gods glory, holy & blameless, in life and conversation. When as, although the substance of the body remaineth still the same that it was before, yet the heart, the mind, the will and affections, are altered and transformed, to will, to desire, & do, that which is good and holy in the sight of God. Thus you see by what means they are perserued, whom God hath reserved unto himself.

Now for the Uses: First, here is [Use 1] offered unto us very notable occasion to examine our selves in what estate we stand before God, and whether we be of the number of them that are reserved to eternal life. If we be separated from the wicked and ungodly of the world, and so as we run not with them in the ways of sin and profaneness, if we perceive our selves to be sanctified in all the partes and powers of our souls and bodies to serve and obey God, with true zeal and fervency of Spirit, according to the rule of his word. If we have received power in any good measure to subdue our lusts, and so forth, according to those particulars which you heard before: these and such like, are notable Testimonies that the Lord hath preserved us, and reserved us, even for himself. And then need we not to fear nor be dismayde at any time, either by the rage and fury of wicked men, howe mighty or malicious soever they be, nor by any other temptations or troubles whatsoever, may come upon us. For God is not like unto mortal men, who in their love are wandering and unconstant, loving today, and hating tomorrow, but in GOD as (Saint James speaketh) There is no variableness nor shaddowing by turning. The strength of Israel (saith Samuel) 1. Sam. 15. Will not lie, nor repent, for he is not a man, that he should repent: And in this Chapter, the gifts and calling of God are without repentance.

To whomsoever he hath once given a true justifying Faith, he will never take it from that man again, until he enjoy the end of his Faith, which is the everlasting peace and salvation of his soul. Whomsoeuer he hath once chosen, he will never refuse, whomsoever he hath once effectually called, he will never put that man back, but daily go forward in those graces, and according to these particular degrees, until he hath finally and fully glorified them in his Heavenly and everlasting kingdom, as Rom. 8. Whom he predestinat, them he called, and whom he called them also he justified, and whom he justified, them he also glorified. Whosoever is made partaker of any one of these Graces, or of any one of these particular degrees, he shall be sure, to be made partaker of them all, the Lord never ceasing to do his children good, even for his mercies sake; but now on the contrary, if we do not feel these effects of the grace of God, and of the Spirit of sanctification, then can we not possibly have this comfortable assurance that I have spoken of, that God hath preserved, or reserved us to eternal life. [Use 2] A second Use is this, that being assured through the Testimony of God's Spirit, of such a gracious reservation as hath been remembered before, we praise God for his mercy, as Rom. 5. And let the Gentiles praise God for his mercy as it is written, for this cause I will confess thee among the Gentiles, & sing unto thy name: It being most sure and certain, that although we have great cause to praise God for our creation, in that also by God, we live, moon, and have our being; enjoy health, peace and all other outward good things, to our comfort & consolation, yet are all these things of small value to our good and blessed estate, in regard of this grace of preservation, in that the Lord (I say) hath and doth safely keep us from the abominations of Antichrist, from the errors and heresies of the papists, from worshipping of Idolles, from trust and confidence in our own merits, &c. according to that which they teach and profess. And so consequently, in that he hath brought us to the right way and manner of worshipping him, in spirit and truth, teaching us what to know, to believe & profess, both concerning Religion, and concerning Conversation, in the whole course of this life, and hath vouchsafed us grace, in some acceptable measure to glorify him, and to seal the assurance of our salvation accordingly. Few among the greatest multitude, do uprightly consider, and as they ought, the highness and excellency of this special mercy. Rightly may we say heerof, that it reacheth unto the heavens, as Psal. 36. And now to conclude, how highly it standeth us upon, to pray and beseech the lord to vouchsafe us the comfortable assurance of this mercy, through the gracious testimony of his blessed Spirit, and to confirm and increase it in us more and more, for the unspeakable peace and joy of our souls, and for the sure sealing of our salvation: I need not urge it further, everyone that hath any grace from God, may easily perceive; and the Lord give us all grace to make good use of it for Jesus Christ's sake, Amen.

The fifth Sermon.

IN these words, the Lord maketh a description of such as were preserved in the days of Elias, by the fruit and effect of their reservation, They bowed not the knee to Baal. This Baal was an Idol of the Sidonians, signifying a Lord or Governor in the fashion or shape of the Sun, and used in diverse places of the scripture, as a general Name to all Idols, they being as the Lord's and Owners of their Worshippers. Ahab King of Israel, marrying Iezebell the Daughter of the King of Sidon, thorough the instigation of that wicked Woman, forsook the true worship and service of the Lord of Heaven and Earth, and applied himself to the service of that detestable Idol, built him an house in Samaria, reared up Altars and Groues unto him, and not only so, but carrying with him to the whole people of Israel, to the same abomination, except only those few of whom the Lord speaketh here unto Elias.

In the Description of the Which remnant that thus remained undefiled, [Doctr.] we necessarily learn, that as the worshipping of Idols and images, is a most filthy and an abhominable wickedness before the Lord, according as we may see, Deutro. 27. how the Lord pronounceth a fearful curse against the same; even so on the contrary, is the sincere worship and service of his name, so deer and precious in his account, as that he cannot possibly abide, that any of his faithful servants, should in any measure at all, swerve or degenerate from the same, to show any little countenance, or to give any consent or well-liking to any other manner of Worship, then himself hath prescribed & commanded. It is not enough to love and fear the Lord with all our souls, and not to consent to Idolatry in our hearts, but we must abstain from all appearance of evil in this respect, and not so much as with a word of our mouth, or with any gesture of body, show any reverence at all thereunto. The faithful people of God in the days of Elias (as also Elias himself) might no doubt, have lived in peace and prosperity, if only in outward manner, they would have served the Idols of the Gentiles, and but with the gesture of their bodies have bowed themselves to Baal; but they knowing the Lord to hate all hypocrisy and dissimulation, and that not their souls only, but both bodies and souls, ought wholly and only to be dedicated and consecrated to his service, they would not therefore in the least measure that might be, show any token of well liking the same. According whereunto, ought to be the constancy and resolution of all the Saints and servants of God, at this day, and from time to time, so as although the whole world be given never so much to Idolatry and ungodliness, and although the heat of persecution be never so great and vehement against the sincere profession and obedience of Christ's Gospel: they yet notwithstanding always continue constant in the ways and will of God, without framing themselves in any degree at all, according to the manners and Observations of the wicked. Not fearing them which kill the body, but are not able to kill the soul, but fearing him, which is able to destroy both soul and body in hell, as our Lord Jesus Christ himself thus exhorteth. Math. 10, 28.

This is further confirmed in Com. 2. where the Lord forbiddeth not only such Images as are made to represent himself (forasmuch as he being an invisible spirit, and an incomprehensible essence, not like to man, Woman, or any other Creature, in any shape, quality, or Natural proportion, cannot therefore possibly be represented by any Image or similitude whatsoever: according as we see in the Prophets, how he openly setteth his voice against all counterfeit shapes of him, to the end we may know, how they make themselves guilty even of forsaking GOD, who covet to have any visible form of him, and that the majesty of God is defiled, when he being without a body, is likened unto a bodilye matter, being invisible, to a visible Image, being a Spirit to a thing without life, and being incomprehensible to a lump of Wood, Stone, or such like: As Isaiah 40. To whom will ye liken GOD, or what similitude will ye set up unto him? And Chapter 44. he likewise saith, that All they that make an Image are vanity, and their delectable things shall nothing profit, and they are their own witnesses, that they see not, nor know: Therefore they shall be confounded.) As the Lord (I say) in the second Commandment, hath forbidden all such like Images as are made to represent himself (for seeing heaven and earth, and all things therein, cannot sufficiently represent God, much less can vile images made with men's hands, who have neither life, nor moving, nor anything at all, like unto the mighty God:) even so in like manner, the making of all other Images to any Religious or superstitious use. If we come where any such images are, we must not bow unto them, neither for their own sakes (which is the grosser error) nor yet in regard of them whom they are made to represent, which is also bad enough, yea, and too too bad; according as this particular, we have often occasion elsewhere to consider at large. But now (before I pass any further) to call to mind some Reasons, wherefore all Idols and Images ought thus to be detested and abhorred. A first [Reason 1] Reason is, because it is the will and Commandment of God, that all Idols, with all corrupt worshipping of the true God, should be utterly abolished, as Exod. 34. Ye shall overthrow their Altars, and break their Images in pieces, and cut down their Groues, for thou shalt bow down to no other God, because the Lord, whose name is Ielous, is a jealous God. To this effect also again, Numb. 33. Deut. 7, &c. And for this cause (I mean for the taking away and abolishing of Idolatry, and false manner of worshipping the true God) are Jehu, Hezekiah, and Josiah, so highly commended in the holy scripture. Secondly, they are to be detested and [Reason 2] abolished in regard of our profession: we profess to worship God in spirit and truth, with which spiritual worship, the having and retaining of Idols & Images cannot stand. Thirdly, [Reason 3] for avoiding of offense, least the ignorant people should be seduced, and the enemies of the Church take occasion to estrange themselves further of, and to speak reproachfully of the heavenly truth. According as hereof, there is experience in the Jews, who beholding Images in the Churches of some of such as profess them-selves to be Christians, become thereby greatly offended, and much discouraged from embracing the truth. And surely, it cannot be found in any place of the Scripture, that Images did ever good, but contrary-wise, it appeareth in very many places, that they have done much hurt, and the people of God have been most miserably deceived, and beguiled by them, as in the books of the Judges, Kings, and Prophets.

Much might be spoken, but by this we may see clearly, that as all sin in general, so especially the sin of Idolatry, is so loathsome and odious before the presence of the Lord's Majesty, that howsoever he suffer men licentiously to give themselves thereunto for a time, yet in the end, continuing without Repentance, he will not fail most severely (according to his Righteous Judgments) to punnish and take vengeance upon them for the same: according as Isaiah 42. I am the Lord, this is my Name, my Glory will I not give to another, neither my praise to graven Images. For inasmuch, as he hath betrothed himself (as it were) to the Company of the Elect and faithful, as to a Spouse and chaste Virgin, he cannot abide, that they should be defiled with the Adulterous worshipping of Idolles, according as for this cause also, doth he oftentimes call him-self a Iealous God, that will not suffer his Honor to be violated, nor himself to be robbed, of that which properly belongeth unto him, to have it given unto other Creatures. The Lord thy God (saith Moses, in Deutronomy 4. ) is a consuming Fire, and a jealous God. For as an husband, (the more holy and chaste himself is) the less can he abide, that his Wife should give and incline her love and liking to another: even so, the Lord having wedded us (as it were) to him self by his word, testifieth, that he hath a most fervent burning ielousy, as often as we are defiled with wicked lusts, & especially when we transfer unto any other, or do intermingle with any superstition, the worship and service of his name, which ought to be kept most holy and uncorrupted, insomuch that he will not fail, most severely to punnish the same. According as besides the consideration of the particular punnishments inflicted upon the Gentiles for their Idolatry, whereof speaketh the Apostle. Rom. 1. saying, that for this cause, god gave them up to their harts lusts, into vile affections, yea and unto a reprobate mind, to do those things which are not convenient. Heereof we have a notable example and discourse. Ezek. 8. where we read that when the Prophet Ezek. was carried of the Spirit by the hairs of his head into Jerusalem, he saw in it, not only that Idol of indignation, whereby the wrath of God was provoked; but also in the Temple, he perceived that on the walls thereof, were painted beasts, living creatures, and all manner of creeping things, whereunto the chief elders of the people, with much reverence, offered Incense, so giving unto them divine honor. Furthermore, the Prophet saw on the other side, women mourning for Tammuz, who was another Idol of the Gentiles. And lastly, he beheld in the Sanctuary, men who turning their back to the most holy place, and their faces toward the East, worshipped the Sun towards the East. For all which Idolatry and abominations, the Lord by his Prophet threateneth in the last verse of that chapt. That he will execute his wrath, that his eye shall not spare them, neither will he have pity, and though they cry in his ears with a loud voice, yet will he not hear them. But now, as the Lord thus expressly forbiddeth the worship of Idolles, and Images, even so on the contrary, doth he strictly enjoin and command the right worship and service of the only true God, according to that, Matthew 4. out of Deutronomy 6. Thou shalt worship the Lord thy God, and him only shalt thou serve. Worshipping and serving, by this sentence of the Lord, are mutually linked and knit together, and cannot be separated the one from the other.

Whereby it is manifest, that as the Lord God, only and alone is to be served: so is it his good will and pleasure, only and alone to be worshipped. For this cause most notably (saith our Lord Jesus Christ) John 4. That the true Worshippers, shall worship the Father: Not this Angel, or that Saint, but the Father, unto whom all Glory, Honor, Worship, and Service, doth belong, speaking of Religious Worshippe and Service, as our Savior doth in that place. Hereupon also it was, wherefore the Prophet Elias, teaching that GOD cannot abide, to have anything at all worshipped besides himself, crieth out. 1 Kings 18. unto those, who thought to worship God, and the Idol Baal together: Howe long halt ye (saith he) between two Opinions? If the Lord be God, follow him, but if Baal be he, then go after him. As if he should have said; It is not possible for you, to Worshippe God and Baal together. No man (as Christ speaketh, Matthew 6. ) can serve two Maysters. The Lord God will not be content with a piece, but he requireth our whole heart, our whole mind and soul to the worship and service of his Majesty, he leaveth no part thereof, to be bestowed upon any other. And therefore most excellently. Hebr. 1. doth the Apostle use this as a Reason, to show that Christ is more excellent then the Angels, because the angels do worship Christ, but they again are not worshipped. Now, if the angels be not worshipped, whom then shall we account in heaven or in earth, worthy to be worshipped? Surely no other at all, but only the true, eternal, and ever-living God. According as to this effect, tendeth most notably the voice of the Angel. Revel. 14. Fear God, and give glory to him, and worship him, that made heaven and earth, and the Sea, and the fountains of water. And Chap. 22. I fell down (saith John) to worship before the feet of the Angel, but he said unto me, See thou do it not, for I am thy Fellow-servant, &c. Now next, as touching the manner of worshipping God aright, our Lord Jesus Christ saith, John 4. That the true worshippers shall worship the Father in spirit and truth: So that whatsoever is outward and bodily, and may be performed as well of the wicked, as of the godly, that is not to be accounted for the true worship of God, but the heart and mind it is, which he especially respecteth and aimeth at, as 1. Sam. 16. Man looketh on the outward appearance, but the Lord beholdeth the heart. According as this is manifest in the example of Abel and Cain, and in the Offeringes which they offered unto God, whereof we read, Gen. 4. The Sacrifice of Kain was rejected, not in regard of the outward matter thereof, but because it proceeded not from a faithful and upright heart, as did the Sacrifice of Abel, and which therefore most sweetly smelled in the Nostrils of God, as Hebr. 11. the Apostle discussing this matter, hath these words; By faith Abel offered unto God a greater Sacrifice then Kain, by the which he obtained witness that he was righteous. For this cause (saith Moses to the people of Israel. Deut. 10. ) And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul. This may yet further be manifested, by the sharp reproof which the Lord maketh, Isaiah 1. What have I to do with the multitude of your Sacrifices saith the Lord? I am full of the burnt Offerings of Rams, and of the fat of fed Beasts: and I desire not the blood of Bullockes, nor of Lamb, nor of Goats. Bring no moe Oblations in vain, Incense is an Abomination unto me, I cannot suffer your Newe Moons, nor Sabbaths, nor solemn days: and so further at large, as you may see in that place; wherein (at the first) it may seem strange, that the Lord should so cry out against these things, which were of his own ordinance and appointment: But the Reason is, because they thought to please God with these outward Ceremonies, and were utterly destitute in the mean season of faithful harts, and upright affections; without the which, the Lord never promised any favorable acceptation of these outward things, according as afterward he plainly expoundeth his own meaning, saying; Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, defend the widow, &c.

The Prophet Micah also, in chapter 6. bringeth in the person of one, and after this manner reasoning, concerning the true and right Woorshippe and service of God: Wherewith (saith he) shall I come before the Lord, and bow myself before the hie God? Shall I come before him, with Burnt Offeringes, with Calves of a year old? Will the Lord be pleased with thousands of Rammes, or with ten thousand Rivers of Oil? Shall I give my first borne for my transgression, even the fruit of my body, for the sin of my soul? Unto all which demands, he maketh this answer, lively describing the true Sacrifice which the Lord requireth. He hath shown thee, O man (saith he) what is good, and what the Lord requireth of thee? Surely to do justly, and to love mercy, and to humble thyself to walk with thy God. Many other testimonies might be produced, but by these it is most manifest, that God was never delighted with any outward circumstances in the worship and service of his name, but only so far forth, as they proceeded from a faithful and upright heart. According as this, doth our Lord Jesus Christ yet further confirm. John. 4. saying; God is a Spirit, and they that worship him, must worship him in spirit and in truth, plainly there teaching, that to the end mē may worship God aright, it behooveth them to enter into due consideration of his natural affection and delight. For everything affecteth that which is according to his natural inclination, and lotheth and disliketh whatsoever is repugnant & contrary to the same. Now then, if the Lord God consist of a bodily and corporal substance, then doth he expect, and will be delighted with outward and bodily worship; but if he be not bodily, but altogether spiritual, then doth he not expect, neither can possibly be pleased with external service, the same being so contrary to his Nature. And now that the Lord God consisteth altogether not of a bodily, but of a spiritual substance, and therefore cannot away with external worship, to be satisfied therewith: what can be more manifest to put men out of doubt, then that saying of our Lord Jesus Christ, which was set down before? And it is not to be passed over, how he saith not in that speech, that it is meet and convenient, that such as worship God, should worship him, in spirit and in truth: but that they must worship him in spirit and in truth. And to what end doth he urge it so strictly and say, it must be so, if it could possibly agree with his Nature, to be pleased and delighted with eternal things. This cannot possibly be, but it is of necessity, that they who will be accounted true worshippers, do worship and serve him in spirit and truth. [Use.] Whereby the miserable estate and condition of the Papists, is evidently discovered, who together both with their bodies and inward affections, do give themselves wholly to Idolatry, bowing, falling down, and creeping even to very Stockes and Stones; which have eyes and see not; ears and hear not, &c. But let us a little (before we proceed any further) consider some of their main and special Reasons for that which they do. First (they say) that they do not worship the Image it self, but God whom it representeth. But we learn out of the Prophets, and in the second Commandment, that it is a most wicked presumption, to erect any signs, by which God either cannot, or ought not to be signified; and that he forbiddeth as well the false worship of the true God, as the giving of any part of his true worship unto any other. And although they were signs, by which God could be truly signified, yet lieth it not in the power or Authority of any Creature, to erect and set them up, but only by the will and commandment of the Lord. Secondly, (they say) that Images be Books of the Lay and unlearned people, and therefore profitable, but the Spirit of God teacheth us otherwise, when he saith, Habbacuk 2. that it is only made, To be a Teacher of lies. And Zacharias 10. The Idols have spoken vanity. And Ier. 10. The stock is a doctrine of vanity: by all which places it is most clear, that Images teach nothing else, but to lie of God, and to speak vainly of him; and therefore, (if we will do none of these) we must neither make Images, nor have thē. Thirdly they say, it was lawful for the Israelites to have figures; as the Cherubim, Seraphim, and diverse pictures in the Temple of Solomon, and that therefore it is lawful for Christians to have Images in their Churches. But these figures of diverse things, and other pictures in the Temple of Solomon, had the warrant of God's word, neither could they easily be abused. And besides this, the purpose of GOD in erecting them, was, that they should be figures of spiritual things, all which have taken their end in Christ. And thus are the chief Reasons which the Papists allege for their idolatrous worship, most clearly discovered, to be not only weak, but vain and foolish. Furthermore, what else is to be said of the whole body of their religion and devotion in all other partes and branches of it? Is there anything at all therein, but what he that is most wicked may do and perform as well as he that is most godly and best affected? Is it not altogether carnal and outward, as if they accounted God to be no spirit; but to consist (as mortal men do) of a bodily and corporal substance? As in this or that fashion of apparel, this or that kind of gestures, choice of meats, difference of days, times and places, numbering of Beads, building of Monasteries, fasting in Lent, receiving Holy-water, going on Pilgrimage, numbering of Prayers, crossing, annointing, shaving, Ringing of Bels, going to shrift, and such like outward and bodilye actions; not having any motion or work of the Holy-ghost in the inward man: they thinking to please God with these corporal Ceremonies, and human inventions, and never thinking of spirit and truth, nor knowing (for the most part) what it meaneth; but letting them alone in their blindness, until it may please God to open their eyes. As this doctrine, and the example of these true woorshippers of God, in the days of Elias, do tend directly also to reprove the warrantable resolutions of all such, who persuade themselves, that they may lawfully dissemble in matters of religion, especially in the time of persecution, and think that if their hearts consent not unto it, they nothing at all offend, although with their bodies they bow unto Baal, and do reverence in outward appearance to idolaterous worship; even so, it teacheth us, not only according to the exhortation of the Apostle. 1 Cor. 10, 14. To fly from Idolatry, knowing that no Idolaters shall enter into the kingdom of heaven; and for this cause keep our selves, according to the example of these 7000. as well from all manner of outward appearance thereof, as from consenting thereunto in our hearts, striving to this ende against all temptations, and against all injunctions and commandments to the contrary & zealously, craving the gracious aid and assistance of God's blessed spirit: but also seeing the right worship and service of God, according to his word, is so dear and precious in his account, that therefore in the fear of God, acknowledging him alone, to be the only true God, who only and alone is to be worshipped; we love him therefore above all, fear him above all, pray to him only, acknowledge him alone to be the only author and Fountain of all good things, and so depend upon, and repose all our trust and confidence in him alone, and so forth; as is prescribed and commanded in the first Table of the ten Commandments. And heerewithall, seeing the true Worshippers do worship God in spirit and truth, that therefore we do not only account of the worship & service of god, as of a debt and duty strictly required at our hands: but that in the fear of God, we be evermore religiously careful to present our selves before him therein, with upright hearts, and sincere affections, praying and beseeching the Lord to this end with the Prophet David. Psalm 51, 10. To create in us new hearts, and to renew right spirits within us. In which Prayer, we have need to be so much fervent and earnest, not only because Hypocrisy is most loathsome before the face of God, but forasmuch as we are all naturally inclined thereunto, desirous to be thought and esteemed far more holy, religious, and better affected then we are indeed; far more ready to find fault with others, then to be reformed our selves in that which is amiss, speaking against others for their ignorance & profaneness, when we our selves are as ignorant and profane, as slack and careless in all duties of holiness and Religion, as they or any other. How highly therefore it standeth us upon, to strive against this Natural hypocrisy of ours, and not only to repress and keep it under, but so also, as that it may be utterly expelled & rooted out of our harts, and as in all the ways and actions of this life, so as we may walk uprightly, work righteousness, and speak the truth from our hearts, knowing what the Prophet David saith, Psal. 15. that such alone shall enter into God's Tabernacle: so especially in matters of Religion, and when either in Prayer, hearing of God's word preached, or in any other part or branch of his worship and service, we are to present our selves before him; everyone that hath any spiritual discerning, may easily perceive, and conclude with himself. It followeth verse 5. [Even so then at this present time, is there a remnant through the election of grace.] Now in these words (by an argument drawn from the like) doth the Apostle apply the former history, and example of the days of Elias unto his present purpose: as if he said, as in the time of Elias, there was a certain number preserved by the Lord, which never served the Idols of the Gentiles; even so, there is no doubt, but that the Lord God according to his eternal purpose of grace, hath a faithful remnant of elect Saints at this day, whom he will exalt to eternal life; howsoever the greatest multitude, by reason of their unbelief and hardness of heart, do miserably remain in the state of condemnation. This is the sense of this application; wherein besides this necessary instruction that is fitly offered for all the Ministers of Jesus Christ, that they always be religiously careful (according to this example of the apostle Paul ) to apply their doctrines & exhortations to the present occasions and necessities of the church. We learn and observe for the general [Doctr. 2] point, that the former experience of the Lord's goodness & mercy towards his Church and chosen people, as well in their preservation from Idolatry, from the rage and fury of wicked & malicious enemies, as in all other respects and Arguments of his love, ought so fruitfully and effectually to be remembered of all generations from time to time, as to encorage them to hope in God for the continuance of like favor, and so consequently unto true patience & constancy, without distrusting or despairing in the midst of whatsoever troubles, afflictions, and calamities may arise in the world. To this end it is, that the Apostle here alledgeth this example of Elias his time, that the Jews calling to memory the estate of the Church at that time, and howe the Lord most mercifully reserved unto himself, many thousands that never swerved from his fear, when (as yet) in outward appearance there was nothing but Idolatry: that the Jews (I say) remembering this, might be out of doubt, that although the greatest multitude, by reason of their infidelity and hard-heartedness, were worthily rejected and cast off; yet the Lord had not therefore broken his promise, no more then he did in the former time, but had safely kept and preserved a great number of dear and faithful servants, howsoever they could not visibly be discerned in the face of the world As it was then (saith the Apostle) even so is it now. With such fruit and profit (as I said) ought the former experiences of God's mercies to be remembered frō time to time; and after this manner for instruction & confirmation ought we always to peruse and consider the Histories and examples of the holy Scripture, being fully assured, that there is no one example, set down in vain, but only for our profit and commodity, that by the example of the wicked, we might take warning to avoid sin, least we be partakers with them of the punishment due to sin, as 1. Cor. 10, 6, &c. These are ensamples (saith he) for us, to the intent that we should not lust after evil things, as some of them lusted, &c. And • gain, that by the examples of the godly, we may be encouraged and provoked to the fear of God, that so with them we may be blessed for evermore. This is the ende of God's providence in preserving the scripture from time to time, and so consequently of the Holyghostes purpose, in the first penning of all the circumstances of the same, according as hereof is most excellent plainly. Rom. 15. Whatsoever things are written (saith he) afore time, are written for our learning, that we through patience and comfort of the Scriptures might have hope. That by the experience of gods love and favor (I say) towards the godly in what sort soever we might be encoraged to expect the like in time of need: & by the experience of his punishments upon the wicked, we might learn to reverence and stand in awe of his judgments. And as to this end doth the Apostle here produce the history and example of Elias his time; even so, to the very same purpose, doth the Holy Ghost make mention of the notable experiences, which Noah, Abraham, Isaac, Jacob, David, Daniel, and many others, had of God's special favors, in protecting and delivering them from many great dangers; as also of the notable profit which they reaped, for a resolute and religious depending upon God, all the days of their life afterward. And of David it is expressly to be seen. 1 Sam. 17. how by the experience which he had of God's mighty power & merciful providence, in protecting & delivering him from the Lyon and the Bear, becam encouraged to fight against the mighty Giant Goliath. The Lord (saith David) that delivered me out of the pawe of the Lyon, and out of the paw of the Bear, he will deliver me out of the hand of this Philistim. The Apostle Peter (as we may see in the Acts of the Apostles) was diverse times imprisoned and ready to be put to death, but in his deliverance he felt so great experience of the Lord's mercy towards him, that in the 1. Epist. 4. he is bold to exhort the faithful to rejoice in sufferings, and to glorify God therein, without being ashamed. The like effects ensued also upon such experiences as the Apostle Paul had, as we may see, Phil. 1. and in many other places. Many other examples might be aledged, but as by these it is manifest, how notably the Saints of God profited by the former experience of God's love and favor in times past; so no less ought we to profit to a courageous resolution, and faithful expectation at this day, & from time to time, by such experiences as we have had. I will not stand upon many particulars, but if I should go no further, then to the experience of God's love, in the abasing of his Son, unto the most excellent work of our Redemption, it would be sufficient, as far surpassing all other experiences whatsoever: according as this very Use, doeth the Apostle make for our comfort and instruction in this behalf, Romans 8, 32. Who spared not his own Son (saith he) but gave him for us all to death: how shall he not with him give us all things also? Mark the Sequell; Howe shall he not with him give us all things also. Plainly thus giving to understand, that the experience and assurance of God's wonderful love, in abasing his Son so far, as to take upon him our Flesh, and to suffer death upon the Cross for our sins; ought to assure and persuade all the Children of God, with an undoubted resolution, that there is nothing else so rare and precious, so high and excellent, but the Lord out of his rich Treasury, will vouchsafe to impart and bestow the same upon them, if in his most Heavenly Wisdom, and mighty providence, he see it to be fit and necessary for them. He hath freely given them already, the most precious Jewel which he had; Namely, his deer and only begotten Son, unto whom, no one, nor all the things in this Worlde, are worthy (in any measure) to be compared, howe much more then, will he bestow 〈1 page duplicate〉 〈1 page duplicate〉 upon us such things, as are of less value, as health, peace; much more will turn all afflictions to our good, give us patience, &c. it is impossible that the Lord should deny his childrdn any of these or such like things, seeing for their sakes, he hath not spared his own son. According also, as how by him, we live, move, and have our being, how he hath created us after his own Image and likeness, & how by him we enjoy all good things to our comfort and consolation: who so blind as not to see and understand? who so hard-hearted, as not to acknowledge? Now ought not these experiences, to work and beget in us as great a measure of a godly resolution; of faith, hope, love zeal, obedience, and thankfulness, as in the Saints of God heretofore? Yes [Use. 1] undoubtedly. Now the first Use, that such experiences ought to work and beget in us, is thankfulness. Accordingly most notably Deut. 4. doth Moses exhort the people of Israel, that they forget not the former experiences of the Lord's goodness and mercy towards them, but diligently retain them in memory, and recount them to their children. Take heed to thyself (saith he) and keep thy soul diligently, that thou forget not the things which thine eyes have seen, and that they depart not out of thy heart all the days of thy life, but teach them thy Sons, and thy sons sons. A great ingratitude and unthankfulness it is, to forget the benefits that are bestowed upon us by mortal men; and therefore worthily, Gen. 41, 9. doth the chief Butler of Pharaoh blame himself for forgetting Joseph. It is also recorded. 2 Chro. 24, 22. to the worthy reproof of Joash, for not remembering the kindness which Jehoiada the Father of Zechariah had shown unto him. And now, if it be a matter worthy of blame and reproof, for one man to forget the kindness of another extended towards him: a matter of far greater reproof and worthy of blame is it, to beecome forgetful of the mercies and benefits of the Lord, the least whereof as infinitely surmounteth whatsoever we may possibly receive at the hands of mortal men; as the heavens in height, in beauty and excellency surmounteth the earth As in regard hereof, we may see, Deut. 32.18, 19. how sharply Moses rebuketh and blameth the children of Israel, yea, and threateneth them with God's judgments. Thou hast forgotten (saith he) the mighty God that begat thee, and hast forgotten God that formed thee. And the Lord saw it, and was angry for the provocations of his Sons, and of his Daughters. It is also recorded, Judges 3, 7, 8. that even for this cause, because the children of Israel forgot the Lord their God, therefore was his wrath kindled against them, and he sold them into the hands of their enemies. In Job. 8, 13, 14. also it is fearfully pronounced; that all such as forget God, shall perish and all their confidence shall be cut off.

[Use. 2] A second Use that such experience of God's mercies, ought to work and beget in us, is a zealous resolution, for the glorifying of God in a constant and courageous enduring, of whatsoever troubles, afflictions, miseries, and calamities, may come upon us in this life, and so, as we thus from time to time, reason and conclude with our selves. The Lord hath bestowed these and these inestimable benefits and blessings upon me, he hath preserved me from the malicious attempts and practices of the wicked, and from running headlong with them to the ways of ungodliness, he hath brought me into the right way and manner of worshipping him, he hath delivered me from great dangers, troubles, sicknesses, and other extremities, and in many other respects approved himself my good and gracious GOD, and given me very manifest Arguments of special Love: Therefore will I Love him, therefore will I depend upon him, for the time to come, I will patiently wait upon his good will and pleasure; and I will not fear what either the Devil or all the Worlde endeavor against me.

Such a constant and courageous resolution, ought the former experiences of God's Mercies, to work and effect in 〈◊〉 God's elect Children. But now, whereas there is one that thus profiteth by • the experiences of God's mercies towards wards him, to trust in him, and to resolve upon him for the time to come; the greater part do rather bury all in wicked oblivion and forgetfulness, if any of our neighbors or acquaintance bestow any little gift or benefit upon us, or show us pleasure in any respect. It is a common courtesy to be very thankful, and to apply our selves to a kind requital; but although the Lord of heaven and earth, have done never so much for us, & though the least of his mercies never so highlye surpass, whatsoever we can possibly receive at the hands of mortal men: yet where there is one that retaineth them in a thankful mind, to yield unto the Lord's Majesty, the honor, glory, and praise that is due, and of right belonging unto him; the greatest part pass all over, even like the Horse and Mule (as David speaketh) that have no understanding So they may enjoy the blessings of God, to the ease of their bodies, & satisfying of their expectations; they are at peace & at rest though the merciful providence of God towards them in that behalf, be never thought upon, or once called into question. Thus much as touching the general consideration. Now more particularly, when he saith not only, that there is a remnant reserved, but that the reservation of them, is according to the election of grace. I might gather hence, some other most excellent pointes, for our further comfort and instruction; but because, all may well be comprehended in the next verse, I will here omit them, and hasten thither.

The sixth Sermon.

THe Apostle having spoken before of the election of God's Saints to be according to grace, saying (as you have heard) that there was a faithful remnant, reserved according to the election of grace. Now in these words, least it should be thought, that those which were preserved either in the days of Elias, or in the time wherein S. Paul himself lived, deserved the same preservation at God's hands by their works: he therefore amplifieth that which he touched before of election, by an argument of contraries, opposing grace and works together, as one merely repugnant unto the other. If it be of Grace (saith he) then is it not of works, &c. If election be free, and according to God's mere grace and goodness, then is it not for works, nor in consideration of any deserts; but it is a sure thing (saith the Apostle) that they who are elected, are elected freely of God's mere grace and favor: Therefore not for Works, nor in consideration of any deserts. Grace and Works being so contrary the one to the other, that where one hath place, the other must of necessity be removed and taken away. This in few words is the sense of this amplification.

[Doct. 3] The Apostle after this manner, giving to understand, not only that such as belong to eternal life, are elected through the mere grace and free mercy of God, and that in the action it self of their election, Works have wrought nothing at all, whereby God should the sooner be moved thereunto: but also, that it is a very foolish and absurd thing once to immagine, or to be persuaded; that Grace and Works can be joined together, in the question of election, seeing they are so disagreeable in themselves. If a man be elected by grace, that is freely, it standeth with no reason at all, to think or say, that he is elected by Works, or in consideration of any deserts. For that which is deserved either in part, or in whole, cannot be said to be given freely, seeing there is a consideration of the gift, or at least wise, some cause, wherefore it should be given. And now, that election is of grace, and of grace alone; besides the plain and express words of this Text, this doth the Apostle confirm. Ephe. 1. where he deriveth all our holiness and righteousness, and whatsoever good thing either is, or can be in us, from the election of God: He hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love. Also 2. Tim. 1, 9. Who hath saved us (saith he) and called us, with an holy calling, not according to our works, but according to his own purpose and grace, which was given us through Christ Jesus, before the world was. In these words it is plain, that we are neither called nor saved in regard of works, much less elected then, either for them, or in regard of them. Most notably also. 1 Cor. 4, 7. doth the Apostle utterly disannul all the glory that men can challenge to thenselves in regard of works, saying; who separateth thee? And what hast thou, that thou hast not received? If thou hast received it, why rejoicest thou as though thou haddest not received it? In which words, he speaketh not of one or two graces, but whatsoever belongeth to eternal life▪ the apostle there affirmeth the same to be received; yea, & that of free grace, as yet more plainly. Eph. 2, 8, 9. By grace are ye saved thorough faith, and that not of yourselves, it is the gift of God, not of works, least any man should boast himself. Now, if man have nothing that belongeth to eternal life, but what he hath received of grace of free gift, of favor and mercy, is it not an odious pride and an horrible unthankfulness for any man to imagine or say, that for his faith or Good-works, God hath elected and predestinated him to the dignity of salvation? Much might be alleged, but in one word it is most certain, that if the whole Scripture be searched, there will no one sentence be found, that affirmeth God to have chosen us in respect of works, or because he foresaw that we would be faithful, holy and just; but contrariwise, all the Testimonies that concern this matter, do evidently affirm, that we are freely chosen of God in Christ Jesus, according to the purpose of his will. Even as heerunto belongeth this notable confession of the Church, and elect of God. Revel. 4, 11. who casting their crowns before him that sat upon the Throne, Thou art worthy O Lord (say they) to receive glory, and honor, and power: for thou hast created all things, and for thy wills sake, they are, and have been created. And afterward in Chapter 5. they falling down before the Lamb, do sing a new song, saying; Thou art worthy to take the Book, and to open the Seals thereof, because thou wast killed, and hast redeemed us to God by thy blood, out of every Kindred, &c. No mention at all do we see here, of any works, or worthiness in man, but the work of Creation, Redemption, and the whole sum of glory and blessedness, is ascribed and attributed only and altogether to the free grace and mercy of God in Jesus Christ. The grace and mercy of God in Jesus Christ (I say) is the Original and efficient cause of all our happiness and felicity. From thence proceedeth, not only our election, but also our redemption, our calling, our justification, our sanctification, and all our hope of eternal life, and in no measure at all from any worthiness or deserts of ours, we being so far from deserving any part of God's love, as that being his very enemies (by reason of our sins) we are worthy of nothing but of his fearful wrath. And therefore notably saith the Apostle, Romans 5, 8, 9. That GOD setteth forth his Love towards us, seeing that while we were yet sinners, Christ died for us. Much more then being justified by his blood, we shall be saved from wrath thorough him. And 1. John 4, 9, 10. In this appeared the love of God towards us, because God sent his only begotten Son into the Worlde, that we may live thorough him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins.

Thus you see, how truly the Apostle saith here of election, that it is of Grace, and that most truly the same is also to be verified, as touching Redemption, Calling, Justification, with whatsoever else doth belong, or in any wise, appertain unto eternal Life. And now, if that they be of Grace, it is then absurd (as the Apostle here teacheth) to impute the cause of them in any measure unto works: either they must be wholly of grace, or wholly of works, for seeing they are so contrary, they cannot possibly be joined together in one and the same action. If it be of grace then is it not of works, and if it be of works, then is it not of grace. And surely, this is such a notable argument of the Apostle, that whosoever cannot see the clearness of the same, to confess and extol on the one side, the grace and mercy of the lord, in election, redemption, calling, and justification: and on the other side, to deprive himself and all others generally, of all opinion and imagination of meriting or deserving either the one or the other, he giveth undoubtedly, a very great Token, that the Lord hath blinded his eyes, and utterly given him over to a reprobate sense; yet the Papists notwithstanding, (thorough the just judgment of God against them) are nothing at all ashamed to deny and cauel at the light and clearness of the same, affirming that the apostle speaketh here of such good-works only, as are done of nature, and not of such as are done of faith; and so consequently, that it is nevertheless true, that the Lord God in election, had regard unto the good-works which the elect should do afterward; and whereby they should deserve their election; and that such as are justified, are not justified through the free grace and mercy of God in christ Jesus, apprehended and aplyed by faith, but through faith and works joined & concurring together. Wherein, besides their gross absurdity, in calling works done of Nature [Good-works] whereas whatsoever is not of faith, is sin; and without faith it is impossible to please God, as Rom. 14 23 and Heb. 11, 6. It is most clear & evident that the Apostle speaking of election by grace, by which all are saved, that are saved, hath relation not only to works of Nature, but excludeth from the same the merit of all works generally, as well of the circumcised Jews, and baptized Christians, as of the unbelieving Gentiles. And whereas they allege, that God in election, had regard unto such Good-works, as should afterward be performed, & that Faith and Works, are of necessity to be joined together in the matter of Justification; although these very words of the Apostle, be of such sufficient force to overthrow both the one, & the other (as that everyone that delighteth not in ignorance and error, may plainly perceive the weakness of their assertions:) concluding evidently, that Grace, which we apprehend by Faith in Christ, and Works, are so contrary, that where Grace is, there all merit of works, must of necessity be displaced: yet notwithstanding partly, because this Doctrine of theirs, is wonderful injurious to the efficacy of the death and passion of our lord Jesus Christ, utterly making the same of no effect; and partly, because this is the most principal and weightiest point and principle of all Popery, so as take away this, and the whole substance thereof falleth to the ground, And heerewithall also, to the end, that (through the grace of God's spirit) you might both effectually be confirmed in the truth, and be able to confute the contrary assertions of the adversaries. For these considerations, it shall not be amiss, to add that which hath been spoken, some other authorities of the Scripture, with manifest Reasons drawn from the same; that it may plainly appear, howe plentifully the Word of God, teacheth that truth which we profess, and not in one place alone, but in many places handleth the same. As touching the first; whereas they say, that election is grounded upon the foreknowledge of such Good-works as God fore-saw the elect would perform: It is most certain, that (forasmuch as we were all corrupt in Adam ) GOD could fore-see nothing in us, that should move him to choose us. So as take away election, and what remaineth, but that we be utterly lost and accurssed. Al our righteousness (as the Prophet Isaiah speaketh) Isaiah 64, 6. is as filthy clowts. Now, if this be true, that all our Righteousness is no better then filthy Clowtes, and yet God (as the Papists would make men believe) did choose men in regard thereof, thē must it needs follow, that he chose them in regard of that which was filthy & unclean; but God forbid that any such cogitation should once take place in any Christian heart. God hath chosen us in his eternal purpose for his own glory to be manifested in us, and this he did in Christ his son, in whom alone is our whole perfection. How grossly and falsely they conclude also concerning the other point; where they affirm that faith and works must be joined together in the question of justification; we need go no further then to the express Testimonies of the Apostle, Rom. 3, 20, 21, &c. where he saith not only that by the works of the Law, no flesh shall be justified; and a little after, that the Righteousness of God is made manifest without the Law, and is by the faith of Jesus Christ, unto all, and upon all that believe. And again, that we are justified freely by his grace, thorough the redemption that is in Christ Jesus: but also after all this, maketh this evident conclusion; We conclude that a man is justified by faith without the works of the Law. Again, according to that in chapt. 4. if Abraham's faith only, were imputed unto him for righteousness then through the imputation of Christ's righteousness, we are justified by Faith only, but the first is true in that place, Abraham believed God, and it was counted to him for righteousness; therefore the second must needs also be so to. Another like saying to that of this Text, hath the same Apostle in the next verse of that chapter, To him that worketh (saith he) the ways is not counted by favor, but by debt. But to him that worketh not, but believeth in him that justifieth the ungodly, his Faith is counted for righteousness. The Apostle in these words plainly showing, that the justification by any works at all, doth clean overthrow and destroy the grace of God, and doth make grace and works as contrary, the one to the other. And if our justification be partly of works, then by the apostles reason, it is partly of debt, and cannot be counted of favor, but the reward (as he teacheth) is rendered according to grace, and not according to debt; therefore we are not justified before God in any measure, by works, although they proceed never so much from faith. And whereas they object further, that the Apostle in all these places, excludeth only the Ceremonial works of the Law from justification: it is very clear to the contrary, that the Apostle writing this Epistle to the Romans (who were Gentiles, and never troubled with keeping of the Jewish Ceremonies) had no cause at all, to exhort them frō any confidence of justification by the same. But to come to some other Reasons, wherefore all works are thus excluded from Grace and Faith in the questions of election and justification. First we must know, that all our works, even the very best, are imperfect, and therefore cannot deserve anything, according to that, Galatians 5, 17. The flesh lusteth against the Spirit, and the spirit against the Flesh; and these are contrary one to the other, so that ye cannot do the same things that ye would. Secondly, all the Good-works which we at any time can do, are all due and indebted unto god, as Luke 17, 10. When ye have done all those things which are commanded; Say (saith Christ) we are unprofitable servants, we have done that which was our duty to do. And we must do our duties, and pay our debts, before we can deserve anything. Thirdly, it appeareth plainly, Rom. 9, 11, 12, 13. that we are both elected and justified, before we do any Good-works, as it is there proved, by the example of Jacob and Esau, as concerning whom, even before they Were borne, and when they had neither done good, nor evil, that the purpose of God might remain, according to election, not by works, but by him that calleth. It was said unto her, the Elder shall serve the younger, As it is written, I have loved Jacob, and have hated Esau.

Again, if anything should be required of us to justification, then Christ should not give us true and perfect righteousness and salvation; and thereupon it would follow, that our Savior should not be perfect; but he is most perfect, according to this notable saying of the Apostle, Eph. 1, 6, 7. That God to the praise of the glory of his grace hath made us accepted in his beloved, by whom we have redemption through his blood, even the forgiveness of sins, according to his rich grace. Moreover, in all the Goodworks that we do, It is God which worketh in us both the will and the deed, even of his good pleasure, as the Apostle speaketh. Phil. 2. But evil (as he teacheth also in another place) is so present with us, that the good which we would do, we cannot do. Thorough the motion of God's grace we would do it, but through the corruption of our nature we cannot do it; yea, when we do any good at all, we are so far from perfect doing it, as that it may rather be termed a will in us to do good, then a right doing indeed. For we ought to love God with all our heart, with all our soul, and with all our mind, but so long as the flesh lusteth in us against the spirit, and there is a law in our members rebelling against the Law of our mind (which will be so long as we live in this world) we cannot be said to love God with all our heart, with all our soul, and with all our mind; so then, in far less measure then we ought. Now that which is less then it ought to be, is imperfect, as transgressing the rule of God's Law. Deut. 4, & 12. Wherefore, seeing our works in this life ought to be done in perfect love toward God & man, and that perfection of love we have not in this life, it most clearly followeth, that all our works in this life are faulty, yea although they be wrought by the grace of Christ. Not that the grace of Christ in it self hath any blemish or imperfection, God forbid; but because we, in whom it worketh, are corrupt, even as water, though it flow from a fountain most clear, yet if it run through a filthy and muddy channel, becomes corrupt and muddy as the channel is. Much might be spoken, but this is a sure thing, that we fulfill the Law of God, neither in all, nor in any of our works, and failing of the perfection thereof, in any or in all: we are by the sentence thereof, denounced accursed, as Gal. 3, 10. out of Deut. 27 Curssed is every man, that continueth not in all things, which are written in the Book of the Law to do them. So then we see, that the works of God's children; yea, even the very best of them, howsoever they are termed Good-works, yet are they not during this life, properly or perfectly good, but imperfectly good, and imperfectly holy. They are good by comparison, and good by acceptation: by comparison, and in respect, as the Prophet Habakkuk, chap. 1, 13. calleth a man righteous, not simply, but in comparison of the wicked. And good by acceptation, in the sight of God, who (dealing as a loving Father with his Children) vouchsafeth to take that in good part, which we do willingly, although we do it weakly, graciously beholding us in Jesus Christ, and so imputing unto us his righteousness and obedience, as that we remain without danger of condemnation, and in due time are exalted to eternal glory. But now against this truth, there are diverse Objections. First, it is probable (say our adversaries) that works must be joined with grace and faith, in the questions of election and justification, seeing at the latter day, when we are all to appear before the judgment seat of Christ, the trial of every man's cause, shall not be made by grace or faith, but by works, alleging to this purpose diverse places of the scripture, as John. 5, 29 where our Lord Jesus doth not say, that at the later day, they which believe, shall have eternal life, and they which believe not, eternal death, but they That have done good, shall come forth to the resurrection of life, & they that have done evil, to the resurrection of condemnation. Also that of the apostle, 2 Cor. 5, 10. where he saith, That we must all appear before the judgment seat of Christ, that every man may receive the things that are done in his body, according to that he hath done, whether it be good or evil. Thirdly, that Revel. 20, 12. And I saw the dead (saith John) both great and small stand before God; and the Books were opened, and another book was opened, which is the book of life, & the dead were judged of those things, which are written in the books according to their works. But of all other places, that seemeth most manifest in Mat. 25. where the reason of calling of the elect to the inheritance of the heavenly kingdom, is expressly taken from works, it being there recorded, that the heavenly judge (after the pronouncing of the sentence, wherein he calleth them blessed of his heavenly Father, and giveth them possession of eternal glory) shall proceed, saying, For I was an hungered, and ye gave me meat, I thirsted, and ye gave me drink, I was a stranger, and ye lodged me, &c. But now, howsoever by these places it is certain, that the trial and examination of every man's cause, shall be made (after this manner) not by Faith, but by works, yet that it is not anything at all in regard of works, but only of Faith, that the heritage of eternal life is imparted, it is so clear in the places already alleged, as that we cannot desire anything more apparent. Whereunto may also be added, this comfortable saying of our Lord Jesus Christ. John 3, 14, 15, 18. As Moses lift up the Serpent in the Wilderness, so must the Son of man be lift up, that whosoever believeth in him, should not perish, but have eternal life. And again, He that believeth in him shall not be condemned, but he that believeth not, is condemned already, because he believeth not in the name of the only begotten Son of God. Also John 6, 40, 47. This is the will of him that sent me, that every man which seeth the son, and believeth in him, should have everlasting life, and I will raise him up at the last day. And a little after, Verily, verily, I say unto you, he that believeth me, hath everlasting life. Hereunto belongeth that also of the Apostle. Acts 13, 38, 39. Be it known unto you therefore, men and Brethren (saith he) that thorough this man (that is to say thorough Christ) is preached unto you the forgiveness of sins, and from all things, from which ye could not be delivered by the Law of Moses, by him everyone that believeth, is justified. By all these (with many other testimonies that might be produced) it is most clear, that howsoever the heavenly Judge shall make mention of works at the latter day, and howsoever thereby it may seem at the first, that works are as available, or rather more available then faith, to the obtaining of salvation, that yet it is far otherwise, the Lord receiving his elect into eternal blessedness, through his only mercy, and free grace in Jesus Christ, and so accordingly crowneth their works, being wrought as fruits of faith in him. The kingdom of heaven (as we must know) is not a reward for servants, but an inheritance for sons, and which they only shall enjoy, who are adopted of the Lord for his children, and that for no other cause, but for the same adoption, For the Son of the bondwoman, shall not be heir with the son of the Free-woman. The Lord God doth examine our works in love, and not in rigor and extremity, rewardeth them with infinite glory, not in regard of themselves, but as they proceed from faith in Christ, & are no other but his own mere gifts. For even as natural Parents, bestow gifts upon their children, as reward of their well doing, thereby to encorage them to the greater virtue and godliness, when as yet the true and proper cause of the gifts is not the obedience of the child, but the mere goodwill and love of the father; even so, the Lord allureth us with rewards, to holiness of life, and esteemeth us as righteous and worthy, when as in the mean season, all the righteousness and worthiness that is in us, proceedeth wholly from his free grace and goodness. Secondly, they object against this Doctrine of election and justification, by [Use. 2] grace and faith, that it is a Doctrine of liberty, and openeth a wide gap and window to sin and licentiousness. For who say they, will make any conscience of forsaking sin, when he knoweth forgiveness to be so ready? Who will bridle his affections, and punish himself by Fasting, Prayer, and other godly exercises, when he sceth so easy & light a way to heaven, as by grace and faith only? But first we are here to know, that this is no new reproach and slander Fathered upon the Gospel and heavenly Doctrine of our salvation. For even after this manner, did the proud and self-liking Pharisees, upbraid and quarrel with our Lord Jesus Christ himself, because he preached and offered God's free grace to Publican's and Sinners. And Rom. 6, 1. we may see, howe ready the Enemies of the Gospel were to cauell with S. Paul, as though the same Doctrine preached by him, had given liberty to sin and dissoluteness. Secondly, that this is a very false and wicked slander of the Papists, not bearing any countenance or likelihood of truth in it. It is hereby manifest, because the same spirit, which is the spirit of faith, and persuadeth our Consciences to believe the great goodness and mercy of God towards us in Christ Jesus, is also the Spirit of love, and doth enflame our hearts to love so bountiful and merciful a God, as did vouchsafe (when we were yet his enemies) to deal so graciously and lovingly with us. Now then, if by the motion of one and the same spirit, we do by faith assuredly know God's goodness towards us, & by the knowledge and true sense thereof, do love him for the same; Needs must there follow obedience to his Law, and perpetual study to please him. Faith then of necessity breedeth love of God, and love bringeth forth obedience to his will. For if any man love me (saith Christ) he will keep my word, John 14, 23. This love, I say, leadeth God's children to obedience, and is the root of all their good doings. For even as nothing can keep good children so much in obedience, as to know their Parents love and good affection towards them; so nothing can more effectually move true Christians, to the true fear of God, and to the performaunce of that which he requireth, then by the Gospel to learn and to be assured of his unspeakable goodness towards them. Moreover the same Doctrine, that teacheth us that by God's free grace and mere mercy in Jesus Christ, we are become his children and heirs of salvation: the same doctrine doth teach us also, that the end and cause of this grace and special favor is, that we should glorify God in our mortal bodies so much the more, and not be slaves and servants unto sin. No man ransometh a captive, to the end he should continue to serve his enemy. Christ hath ransomed us, not with Golde and Silver, (as Peter speaketh, 1 Epist. 1.) but with his own precious blood, to the end we should be wholly employed in his service, and not in the service of our lusts and corrupt affections. This was the end of his incarnation, wherefore he took upon him our sins, with the curse & condemnation due unto them, that we being delivered from the guiltiness of sin, from the wrath of God, and torments of hell, might be his peculiar people, sanctified to serve him in holiness and righteousness all the days of our life, ever-more unfeignedly acknowledging (as the truth is) that the best service that we can do, is utterly of no value, in comparison of the least of his mercies towards us. Thus you see, how little cause the Papists have to slander & reproach this doctrine of the Gospel, as if it gave liberty and encouragement to sin and licentiousness. But oh (say they) you talk much indeed of Good-works, but what use is there of doing Good-works, if by them we cannot merit the favor of God and eternal life? For answer whereunto, we must know, that there are diverse necessary and notable ends of doing Good-works, though this proud popish opinion of meriting, sink down to hell. As first, that by the doing of them we [Use. 3] may glorify God. Now God is glorified in our works, when we do such works as he hath commanded, not to advance our own estimation and credit among men, neither yet with any purpose to deserve at God's hands; but to express our obedience to his commandments and thankfulness for his great mercies & benefits towards us, Unto the which kind of glorifying God, doth the Apostle exhort, 1 Cor. 6, 20. For ye are bought, saith he, for a price, therefore glorify God in your body, and in your spirit, for they are God's. Secondly, we must do Good-works, to approve our faith, & to make our calling & election sure. For every tree is known by his fruit, & goodworks are assured arguments, signs and testimonies, of a true faith; & therefore Shew me thy faith, saith James ch. 2, 18. out of thy works, & I will show thee my faith by my works. Thirdly, we must do good-works for the better winning & alluring of others to faith & obedience, according to that of Jesus Christ. Mat. 5, 16. Let your light so shine before mē, that they may see your Good-works, & glorify your Father which is in Heaven. And whereunto agreeth that of the Apostle Peter. 1 Pet. 2, 12. Dearely beloved, I beseech you as strangers and Pilgrims, abstain from fleshly lusts which sight against the soul, and have your conversation honest amongst the Gentiles, that they which speak evil of you, as of evil doers, may by your Good-works which they shall see, glorify God in the day of the visitation. And lastly, we must do Good-works for the helping and comforting of such as are any way in need of our helping hand, according as hereunto tend the plentiful precepts and exhortations of the Scripture, as Luke 6. Be ye merciful, saith our Savior, as your heavenly Father is merciful, and give saith he, and it shall be given unto you; and many other, which are so often remembered that I need not here stand upon thē. By this which hath been delivered, you see I trust, now clearly, that although we hold and believe that we are neither elected, nor justified in regard of works, but by grace and faith only, yet condemn we not Good-works (as the Papists slander us) but earnestly teach and require, a true and lawful doing of them, according to the will of God; Knowing (as the Apostle speaketh. Eph. 2, 10.) that we are the workmanship of God, created in Christ Jesus unto good-works, which God hath ordained that we should walk in them. Let this then stand [Use. 4] for the last use and conclusion of all, that howsoever we hold it not a matter indifferent, whether we do good-works or no but that we be zealous in the accomplishment of every good duty, which the lord requireth of our several places & callings: yet when there is any question of salvation, we evermore take diligent heed (as we tender God's glory & our own good) that we never trust to our works, but knowing & acknowledging the very best of them, to be doubtful, corrupt, wavering, and uncertain (and that the promises of God therefore do not depend upon them, neither have they anything at all in themselves, and as they proceed from us that should move God to make us blessed.) We repose and settle all our confidence and hope of salvation, only and altogether in the free grace and mere mercy of God, through the righteousness and obedience of Jesus Christ. The which grace, the Lord vouchsafe us for his sake, Amen.

The seventh Sermon.

IN these words the Apostle concludeth his former argument, that not all the Israelites generally do belong to eternal life, but only such as are elected: as if he said, what now remaineth to be spoken? But only the elect and faithful, who by grace are called and separated from the rest, have attained unto salvation? and that the greatest part of them which bear the Name of Israelites, although with great zeal and endeavor they labored and sought sor Righteousness and salvation, are yet notwithstanding, blinded and given over to a reprobate sense, because they sought it not in Christ Jesus, as they should have done, but with a vain trust & confidence of their own works. This is the sense of this conclusion.

Now for the Doctrines; we are first [Doct. 1] to observe in this general point, that righteousness and salvation is only in Christ Jesus, in him alone to be found, and not inherent in any man, nor to be had or obtained by any worldly or outward means. This being here most manifest, in that the Apostle saith here so expressly, that both the elect, as the not elect, sought after it. Whereby it is made manifest, that as well the elect, as the not elect, were without it, and had it not in themselves. And this doth the Apostle most notably confirm. Rom. 4, 2, 3. by the example of Abraham, who as he there showeth, had all his righteousness by imputation. And now, if Abraham had no Righteousness of his own, who else have had it, (our Lord Jesus Christ's person only excepted) but Abraham had it not, for his righteousness was only by imputation, he was not righteous, and without sin indeed; but only accounted righteous; and therefore much less all others without exception. All the righteousness that is, or can be in man, without imputation or account from God, is properly nothing else but a vain confidence and persuasion of righteousness, that we are worthy of God's love, and deserve his favor, the which in very deed is so far from rightly deserving the name of righteousness; as that it is no better then presumption and abhominable wickedness before the face of God. The Apostle in the tenth Chapter, plainly showing, that such a vain and arrogant conceit of their own righteousness, was the principal cause of the rejection of the Jews and of the cutting of them off from the covenant of grace. The Apostle Paul before his conversion, had a great conceit of his own righteousness, but he was no sooner called to the faith of Christ but he esteemed it all to be but loss, and even as dung, as he protesteth. Phil. 3, 8, 9. and therefore desireth to be found before God, not having his own righteousness which is of the Law, But that which is thorough the faith of Christ, even the righteousness (saith he) which is of God through faith. It being most sure and certain, that so long as men have any conceit of their own righteousness, the righteousness of God in Jesus Christ, neither doth nor can appertain unto them, these being so contrary the one to the other (as we shall see further hereafter) as that they cannot possibly stand together. And therefore most notably, Psal. 143, 2. Enter not into judgment with thy Servant: for in thy sight shall none that liveth be justified. And Dan. 9, 7, 18. We do not present our supplications before thee, for our own righteousness, but for thy great tender mercies. And a little before, O Lord righteousness belongeth unto thee, and unto us open shame, as appeareth this day, &c. True it is, that after regeneration the faithful become holy & righteous in the sight of God, having received the Spirit of sanctification, for the renewing & reformation of their minds, and for the glorifying of God, and working of their own salvation, in the fruits of the spirit, in all goodness, righteousness and truth: but this righteousness coming by the grace of God, cannot be termed their own; and therefore 1 Cor. 4, 7. What hast thou, that thou hast not received? If thou hast received it, why rejoicest thou as though thou hadst not received it? The Lord God alone is properly righteous, and holy, as Psal. 145, 17. The Lord is righteous in all his ways, and holy in all his works, and all other, are righteous only so far forth, as they are made righteous by him. Now he maketh men righteous (as I noted before) by freely receiving them into favor, and by imputing of Christ's Righteousness to the forgiveness of their sins, and to their justification, planting also in their hearts, a true and lively Faith, for the particular apprehending and applying of it accordingly. And they that are thus made righteous by God, have no conceit of any righteousness of their own, but acknowledging themselves most wretched and miserable sinners, and worthy of damnation, repose themselves wholly, & and all their hope in his mere mercy and free grace. All others on the contrary, which do not wholly depend heerupon, but persuade themselves, that they have some righteousness of their own, whereby though not altogether, yet in some measure they deserve God's favor, and are worthy of his love: it is most certain, that howsoever such flatter & persuade themselves, yet is their estate most wretched & miserable before the face of God, & as most wicked and unrighteous persons shall not fail (unless they repent in time) to be utterly excluded from God's kingdom, into the Lake that burneth with fire and Brimstone, which is the second death. And now, [Use.] how rightly the papists come within this compass by their proud and arrogant opinion of meriting God's love, and in joining Woorkes with Faith, that is; themselves and their own Righteousness, with Christ and his Righteousness, in the Question of Salvation: it is most lamentable to consider, as we considered more at large the last time. And therefore this (in one word) may now serve for the conclusion of this general point, that laying aside all opinion of our own righteousness, knowing (as the truth is) that it is but mere unrighteousness before the face of God, as we desire to be made partakers of eternal life; so let us desire with the Apostle Sa. Paul to stand before God, clothed and covered with the righteousness & obedience of Jesus Christ, freely & through God's mere grace and mercy imputed unto us, as if it were our own. And this may suffice for the general point. Now [Doct. 3] more particularly where he saith, that Israel obtained not that which he sought for, we learn in the second place, that so certain, so resolute, and immutable is the eternal Decree of God, as touching salvation, that whomsoever he hath not purposed nor ordained thereunto, before the foundation of the world; although they be never so desirous of the same, & do labor and apply themselves never so diligently, to become worthy of the grace and favor of God of themselves: yet notwithstanding their desire and endeavor, as (through the want of the regeneration and sanctification of God's Spirit) it is vnsounde, and not such a desire and endeavor as it should be; even so also in vain, and to no purpose. The Israelites (after a sort) sought earnestly to obtain righteousness, grace and salvation, yea (and as the apostle saith, Ro. 10, 2. they had even the zeal of God: and yet notwithstanding (accord to the eternal and immutable decree of God) they being destitute of the grace & direction of God's spirit, to seek & labor as they should do, their expect • tion & endeavor tendeth to no other end, but by ambition to wrap thenselves in greater transgression against the Lord. So true is that saying of the Apostle. ch. 9. That it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. But now, if any man object that this example of the Israelites, seemeth to reprove and accuse the Lord of injustice and unrighteousness, in not suffering the Israelites to attain unto righteousness, 〈1 page duplicate〉 〈1 page duplicate〉 seeing they sought it so earnestly: and that it is contrary to this promise of the Lord, Math. 7. Ask and it shall be given you, seek and ye shall find, &c. The answer is, that this speech of the Apostle concerning the Israelites, seemeth indeed to man's reason very hard, that the Israelites should fail of that, which they so earnestly labored for; and as he speaketh again, Chap. 9. Could not attain unto the Law of righteousness, though they followed the Law of righteousness; yet for all this must we know, that the Lord God in this, deserveth not in any measure to be accused of unrighteousness, he being righteous in all his ways, and holy in all his works, as you heard before; and not A God that loveth wickedness, as the Prophet speaketh also. Psal. 5, 4, 5. Neither shall evil dwell with him. The foolish shall not stand in his sight, he hateth all them that work iniquity. It remaining also wholly at his own choice, whether any shall be partakers of his mercy or no, as Exod. 33, 19. I will show mercy to whom I will show mercy, and will have compassion on whom I will have compassion. And besides all this, there being sufficient causes and reasons of their rejection in themselves, and in the manner of their seeking, which reasons doth the apostle render. Ro. 9, 32. & are now in order to be considered. A first reason which the apostle rendereth, wherefor the Israelites obtained not which [Reas. 1] they sought for, is, because they sought it not by faith, but as it were by the works of the law: and surely this is a most evident reason. For faith (as we must kno) was evermore the life and soul of all those things that are prescribed & commanded in the law of God, insomuch that whatsoever was at any time performed with a true & lively faith (in the promised Messiah that was to come) the same was holy, and accepted before the face of God: but if on the contrary, it were destitute of that faith, although it carried never so fair a show before the face of men, and in outward appearance were all one with that which was expressed and commanded in the Law, yet it was but Hypocrisye and dissimulation before the face of God in no measure accepted, but utterly rejected of him, as Rom. 14, 23. and Hebr. 11 Whatsoever is not of faith is sin, and without Faith it is impossible to please God. If the Jews had performed the ceremonious observations, and moral precepts of the law of God, with a constant hope & trust to have their obedience accepted of God, through the worthiness and righteousness of Jesus Christ freely, and of the Lord's mere goodness imputed unto them, who (as the Apostle saith in the tenth Chapter) is the end of the Law, for righteousness unto everyone that believeth: then surely, they should not have failed of perfect righteousness, grace and salvation, but because (being puffed up with a vain conceit of their own righteousness) they thoght to justify themselves, and to merit and deserve the favor of God, and because (being ignorant of the righteousness of God) they went about to establish their own righteousness (as the Apostle also showeth in the same tenth chapter) and so consequently withal, had no true relation nor respect in anything they did unto the imputation of Christ's righteousness, to have their obedience accepted in him: therefore by this presumption, in proudly taking that upon them, which neither themselves, nor the holiest of all their progenitors, were ever able to accomplish, they willfully wrapped themselves in infinite transgressions; yea and so, as they remain even to this day, most fearfully over-whelmed with the curse of God, according as it is written, Cursed is every man that continueth not in all things, which are written in the Book of the Law to do them. Whatsoever the law did teach, whatsoever it did command, and whatsoever it did promise, it always aimed at Christ, and tended as a School-master (as the Apostle speaketh, Galath. 3, 24. to lead men unto him, who alone is the perfection, the fulfilling & end of the same, and in whom alone, the Lord God hath established true and perfect righteousness, yea and even the fullness and fountain of the same. That we acknowledging our own weakness and insufficiciency in the performance of the duties of the Law, we might know and believe, that for his sake only and altogether, we are accounted righteous, all our own righteousness (as the Prophet saith) Isaiah 64, 6. being but as filthy Clowtes. Whereas therefore the Jews making no account of this free justification, being offered unto them in Jesus Christ, would needs place and establish perfect Righteousness in their own works, & in the outward obedience and observation of the Law; it is no marvel if they lost their labor, and were utterly disappointed of that which they sought for. Much might be spoken, but hereby it is manifest, that true righteousness, grace and salvation, is obtained only by faith in Christ, and not in any measure by any works or observations whatsoever: yea and which is more, that Faith and good-works are so far from concurring or being joined together, in the question and action of Justification; as that they are directly opposite, and flat contrary, the one to the other. If the Jews, being utterly void of all opinion of their own Righteousness, and making no account of meriting anything by their own works, had come unto God, by Faith only in Christ Jesus, their estate should have been most happy and blessed: but because they either utterly rejected Christ, or making no such account of him, as of a perfect Savior, reposed trust and confidence, in part, or whollye in their own actions; therefore they were deprived of the enjoying of that, which they so much gloried upon. For of all other people in the Worlde, they boasted themselves to be in the happiest condition; and all others (in comparison of them) but even most miserable and cursed generations. And thus have you heard the first Reason at large, wherefore Israel obtained not that which he sought for, because he sought not for it by Faith (as he should have done) but by the Works of the Law. The second [Reas. 2] Reason, which the Apostle there rendereth, wherefor the Jews obtained not that which they sought for, is in these words, For they have stumbled at the stumbling stone, that is, they were offended at the humiliation & low estate of Christ's person. The Apostle plainly giving to understand, that forasmuch as although the Jews knew certainly by the Testimonies of the Scripture (as in Isaiah 42, 53 and in many other places) in how great humility and meekness Christ should live upon the earth. And that his Kingdom and government should not be earthly, but spiritual and eternal) according to the words of the Angel to the Virgin Mary, Luke 1, 33. He shall reign over the house of Jacob forever, and of his Kingdom there shall be no end. And as himself speaketh, John 18, 36. saying, My kingdom is not of this world; they yet notwithstanding most fondly dreamed, and accordingly expected, that he should come • like a mighty Prince and Monarch, who should in outward respects, surmount all worldly Empires, deliver and set them free from all subjection, furnish them abundantly with all manner of delicious and dainty delicates, and maintain them in an idle and voluptuous kind of life. And therefore at the first, they flocked unto him in great number, as people exceeding joyous, and glad of his coming. But when (within a little space after their being with him) they considered his poor and mean estate, who yet as the Apostle speaketh, 2 Cor. 8, 9, For our sakes became poor, that we through his poverty might be made rich: they were highly offended at him, and thoght scorn to give him any entertainment at all. Again, when as they saw him conversant among Publicans and sinners, preaching the kingdom of heaven to the poor & humble in spirit, discovering and reproving the hypocrisy of the Pharisees, their superstitious affections, Traditions and devises; they despised & persecuted him with many outrageous reproaches, even unto the death, as an utter enemy to the Law of God, and not worthy to live upon the earth. Thus you see, howe the Jews stumbled at Christ, and therefore consequently, no marvel at all, though they failed of their expectation, and obtained not that which they sought for. It being most sure & certain (as we may necessarily observe yet a little further in the consideration of this reason) that as our Lord Jesus Christ is a merciful Savior, and redeemer of all those from the guiltiness of their sins, and from the curse and wrath of God due to their sins, which are not ashamed of his humiliation and meekness, but in humbleness of soul, do confess and believe him to be the son of God, and the promised Messiah and deliverer, and by a true & lively faith do take hold upon the free grace & mercy of God in the imputation of his righteousness for their particular reconciliation & salvation, according as he saith. Mat. 11, 6. Blessed is he that shall not be offended in me. And John. 6. He that believeth in me, hath eternal life; even so on the contrary, whosoever are either offended at his cross & poor estate, or making account to obtain the favor of God, and everlasting life, in part or in whole, by their own righteousness, or by any other means whatsoever, & not by faith only in his obedience & satisfaction: unto all such is Christ a stumbling block, whereat they stumble & fall to their utter confusion, without ever being able to recover thenselves. Heerof I say again, we have a fearful president in the Jews, very desirous of the coming of Christ before he came; but when he was come, they would not receive him, as Io. 1, 11. He came to his own, & his own received him not. They boasted themselves to be the church of God, and yet the greatest part of them, especially the Priests, the Scribes and Pharisees, which had the government of the church, were his deadly enemies, and most unworthily & despitefully reproached and rejected him from them; and therefore were worthily rejected themselves from the covenant of God's grace & favor, according to the prophesy of just Simeon, fortelling as Lu. 2, 34. That he should be the fall & rising again of many in Israel, yea even for the fall of so many, as by such Infidelity & scornefulnesse should stumble at him, and refuse to take his yoke upon them, and not only if they be unbelieving Jews, but of whatsoever Nation and people throughout the world, whosoever they be, that deny his gospel, persecute his members, or being puffed up with any conceit of their own righteousness, repose not their hope of eterna • life only, in a true and lively faith in his name: all such I say generally, and without exception do stumble at Christ, and all these, if they continue (as the Jews do) without true repentance, must of necessity perish for evermore, according to this general sentence of the Lord himself, speaking after this manner of himself, Math. 21, 44. Whosoever shall fall on this stone, he shall be broken, but on whomsoever it shall fall, it will grind him to powder. Thus and by these Reasons, I trust, you may well discern, howe rightly the Apostle saith here of the Jews, that they obtained not that which they sought for. And so consequently, that it is a most clear truth, that the foundation of election & salvation, is comprehended only in the mere mercy of god, and not in any righteousness, that may either be within or without a man; that it is to be attributed neither to our will, nor to any works or actions that we can do, that we are in the state of grace and salvation, but the whole praise and glory thereof, ought of right to be imputed to the free goodness and mercy of God. According as besides this example of the Israelites, who sought much and found nothing, whereas the Gentiles scarce set a foot forward, and yet obtained the price; this may be enlarged by diverse other. They which cam at the first hour into the Vineyard, Mat. 20, 10. did labor most, but yet they which came at the eleventh hour, were rewarded as well as they. The working will of the Pharisey, Luke 18, 14. seemed to be best, but yet the Lord's will was, to prefer the poor Publican before him. The elder Son, Luke 15, 23. had a better will to tarry with his Father, and so did indeed, but yet the fat Calf was given to the younger son which ran away. By all which examples, we may see (as I noted before) that election and salvation goeth not by the will and endeavor of man, but by the will of God only and altogether, as it pleaseth him to accept and dispose, according as John 1, 13. it is said, that the faithful are not made the Sons of God, By the will of the flesh, nor of the will of man, but of God; though men do labor never so much, and apply all the powers and faculties both of their souls and bodies, day & night, never so diligently, to make themselves worthy of God's love, yet in this respect they do but lose their travel, when they have done all they can, it must proceed freely of God's mere grace and goodwil, or else they can never enjoy the same. Now to come to such uses as this [Use 1] doctrine doth afford us; first it directly tendeth to confute the gross assertion of the papists touching freewill, whereas they hold & affirm, that the cause of our election & salvation is not of our selves, but in our selves, and that by nature we have such an absolute power abiding in us, as that we are able freely either to take or refuse as we think good, and so thereby to deserve our salvation. As touching which blasphemous assertion, forasmuch as this text doth manifestly confute it, utterly depriving man of all sparks of deserts, although he seek and labor never so much, I need not therefore stand much upon it. Only whereas they object and say, that if man have no Freewill to that which is good, then is he no better then a stock or stone: I answer, that although we have no power of our selves to think a good thought, yet being guided and directed by the Spirit of God, we are able to do all things: to the which dignity, stocks and stones can never attain unto, as Rom. 8, 14. As many as are led by the spirit of God, they are the Sons of God. And for this cause, saith also the Lord by the Prophet Ezek. that he will cause his people to walk in his ways. So then if the Lord be present with us by his spirit, we shall have good thoughts, good affections, holy purposes & endeavors, we shall love the Lord with all our heart, with all our soul, & with all our mind, but if the lord assist us not with his heavenly grace, we shall have no good thought, affection, purpose, or endeavor at all, much less any action that can be good and holy in the sight of God. Herein is love (saith S. John ) 1 Epist. 4, 10. not that we loved God, but that he loved us. Now if he loved us before we loved him (as the Apostle saith expressly) then is it most plain, that our Love towards him, could not be, because of his loving and electing us: neither is it to any purpose, that they make a distinction betwixt the principal and the secondary cause, saying, that the grace & assistance of God, is the principal cause; and that the secondary cause of our conversion, consisteth in our own will: Whereas it is most certain (the Apostle in this present verse proveth most clearly) that our election, calling, and justification, lieth wholly and only in God's mercy, and not either wholly, or principally, or anything at all in our own will, but whom God hath elected before time, them he calleth and iustifyeth in time, and being of them selves unwilling, by his grace he maketh them willing to come unto him, and to walk in holiness, whereunto he hath elected them. Whereupon it plainly followeth, that man hath no free-will, until it be freed by God's grace, our own will can work nothing in our conversion until it self be converted: we have no power to change our will into better, unless this prerogative be given of god. As this assertion of the Papists is hereby [Use 2] thus clearly confuted, even so doth the Doctrine teach us further, that being assured through the witness of God's spirit in our hearts, that we have attained that which we sought for, that we are in the state of grace, mercy, and salvation; we must be so far from attributing this blessed condition to any worthiness or deserts of ours, as clean contrary-wise, wholly and altogether to the mere goodness and free love of God in Jesus christ confessing (as the truth is) that if he had not prevented us with his grace, and extended his mercy, before we had any affection to seek him, as we are by nature the children of wrath; so should we forever have remained in the state of condemnation. And heerewithall also, that we be so far from taking occasion or encouragement, by this special favor to sleep in sin & security, as by nature we are inclined, as clean contrariwise to be inflamed with so much the more fervent zeal to glorify god in the fruits of the spirit, in all goodness, righteousness & truth all the days of our life, according to our several places & calings, & the diverse occasions that are offered. Next, all men are [Use 3] here to be admonished, that they take diligent heed (as they tender the glory of God, & their own salvation) what they seek & labor for, and how they labor and endeavor to accomplish that which they would have. For if the Israelites lost their labor, & if God disappointed them of their expectation, yea although they sought for righteousness and salvation, because they sought it not aright, but in their seeking displeased God, it is clearly & resolutely to be concluded from hence, and frō their example, that much more shall such lose their labor, & be disappointed of their purposes, which seek after things evil, vain, & prophan, which labor for the accomplishing of their own corrupt wills and unregenerate affections, to the dishonor of God, & to the trouble, hurt or vexation of his servants: it is out of question I say, that howsoever God suffer such ungodly ones for a time, yet surely (seeing he disappointed the Israelites ) he cannot choose, but that according to his righteous judgments, he must also disapoint them & continuing without repentance, utterly confound them (at length) from the presence of his majesty, & from the glory of his power. Furthermore, seeing the Jews failed of righteousness & salvation, [Use 4] because they sought it not by Faith in Christ, it highly behooveth us to beseech the Lord for the planting & establishing of a true & lively faith in our hearts, the same being as it were the staff & stay of our salvation, insomuch that whosoever is endued therewith, and continueth constant & unmovable therein, it is impossible that such a one should perish: whereas on the contrary, whosoere is destitute & void thereof, & so continueth, it is as impossible that such a one should be saved. Forasmuch as there is no knowledge, nor any other gift or grace whatsoever it be, that can possibly stand before the judgment seat of God, or whereunto any promise of salvation is annexed, but only this Faith, not as it is a quality in us, or an action in our soul, but as it is sanctified & set a part by God to be the only instrumental means, whereby we aprehend the grace & mercy of God, and apply particularly unto our selves the righteousness & redemption of Jesus Christ. So that these two; Faith, and Christ Jesus crucified, must always concur and be joined together, and in whomsoever they do concur and are joined together, that man may rightly be said to be justified, and to stand upright in the way of salvation. But oh (say the Papists) you boast much of faith only in Christ, to righteousness and salvation; but where can you find in all the Scripture, the word only to be joined with Faith, in the question of Justification? For answer whereunto, we say, that although the word only, be not expressly joined with faith in any one place, yet the sense and substance thereof is easily to be found in many places; all being Negative, and plainly excluding works in this behalf, as Rom. 3, 21, 28. The righteousness of God is made manifest without the Law. And a little after, without the works of the law. Ephes. 2, 8. Not of yourselves, not of works. Rom. 4, 6. God imputeth righteousness without works. Ro. 9, 11 Not by works. Tit. 3, 5. Not by the works of righteousness which he had done. Upon the view and consideration of all these places, we may clearly conclude, that they import as much, as faith only, for all works of the Law, and every other thing being utterly excluded, what doth or can remain but Faith alone? Lastly, seeing the Jews therefore obtained not that which they sought for, because in seeking they stumbled at Christ, and became offended at his humiliation & low estate; that therefore we take diligent heed (as we tender the glory of God and [Use. 5] our own salvation) that we never enter into the consideration of the gospel and Religion of Jesus Christ, nor take upon us the profession of the same, with any carnal or worldly respect, as if our estate and condition in this world, should be thereby anything at all bettered or amended. For so long as we carry such minds and affections, we shall see nothing at all in the gospel and religion of Jesus christ, but sufficient matter to be utterly discoraged and out of heart. For even as our Lord Jesus Christ himself, during the time of his continuance in this world, carried no show at all of any outward pomp or dignity, but as the apostle saith Phil. 2, 8. Took on him the form of a servant, humbled himself, & became obedient unto the death, &c. Patiently endured mocks, buffeting with fists, & whatsoever else his wicked & malicious enemies could put in practice against him, even so, is this an especial drift, whereat the doctrine of his gospel aimeth, that we should be framed according to his example, and be like unto him in sufferings, before we can be partakers of his Glory: and that whosoever will not take up his Cross and follow him, is not worthy of him. It crieth out that they are blessed, not who are of a proud and arrogant heart, but who are poor in Spirit, as Matthew. 5, 3. Blessed are the poor in Spirit, for theirs is the kingdom of Heaven. It promiseth comfort, not to such as live according to their own hearts lust, but to such as sigh and groan under the weight and heavy burden of their sins, as Math. 11, 28. Come unto me, all ye that are weary and laden, and I will ease you. It saith not they are blessed, who enjoy the riches, the dainties and delectable things of this life, but as we may see also in that Mat, 5, 10. Who hunger and thirst after Righteousness. Not such as live carlessely and securely at ease, and in peace, but who Suffer persecution for Righteousness sake. So far is the Gospel from satisfying the earthly affections and expectations flesh and blood, and so much will they be deceived, which take upon them the profession thereof, upon any carnal or worldly consideration. According as howe fearfully the Jews thus stumbled at Christ; yea even to the very breaking and bruising of them to pieces, we have sufficiently considered in that already spoken. For this cause most notably speaketh the Apostle. 1 Cor. 1, 23, 24. We preach Christ crucified (saith he) unto the Jews a stumbling block, and unto the Grecians foolishness, but unto them that are called both of the Jews & Grecians, we preach Christ, the power of God, and the wisdom of God. They that in humbleness of soul, and without being ashamed of his cross do faithfully believe in him, and acknowledge his Gospel, all such shall find the same Gospel to be unto them a word of life; yea even the mighty power of God to the salvation of their souls: but whosoever neglect or disdain to repose their trust and confidence in his redemption, and to take his yoke upon them: Unto all such will he be found such a stumbling stone, and such a rock of offense whereat they shall stumble and fall to their utter confusion, without ever being able to recover themselves again, according to that fearful sentence of our Lord Jesus Christ, in Math. 21. which I remembered before. But now, as the Jews rejected Christ, and were offended at him, because he satisfied not their expectations in the matters of the world; even so standeth the case with many at this day. If the Gospel did bring ease, peace, and prosperity; If it did promise worldly riches, pleasures, and delectations, then should Christ have followers and Disciples enow; but because it is commonly accompanied with trouble, persecution and disquietness, according to the words of our Savior Christ, Mat. 10, 34. where he saith in plain terms, That he came not to send peace, but a sword; because it exhorteth men to mortify their affections, to be humble and lowly minded, teacheth them, that through many Tribulations they must enter into the kingdom of heaven, and that so long as they be zealous in the profession and obedience of the Gospel, they shall be sure to be hated, despised, reproached, and persecuted of profane and worldly minded men. And because the Riches and pleasures which it promiseth are not presently to be enjoyed, but with Faith & patience to be expected and hoped for, neither are of this world, vain and transitory, but spiritual and eternal. Heereby it comes to pass, that the Flock of Christ is such a little Flock; this is the Reason wherefore so few go in at the strait gate, that letteth into life; and so many on the other side, that stumble at Christ, and run headlong in the broad way which leadeth to destruction. So then, for the conclusion at this time, how highly it standeth us upon, to pray and beseech the Lord, so to furnish us with true Faith in Christ, and with all other sanctifying graces of God's Spirit, that we may evermore seek after righteousness and salvation aright, and so as in due time our godly desires may be fulfilled, to the glory of God, and to the everlasting peace and joy of our souls, every true Christian heart, may easily perceive, and conclude with himself.

The eight Sermon.

IN these words, the Apostle showeth the Reason wherefore Israel generally attained not unto that which it sought for; as namely, because they were not all generally elected, but the greatest part, [Doct. 1] eternally rejected and forsaken. Wherein we are first to observe this general point; that as the Lord God before the Foundation of the Worlde, hath freely elected in Jesus Christ, all those generally, and without exception, that are and shall be saved; even so, in due and convenient time, doth he cal and separate them from the rest, whom he doth not acknowledge for his own, and not only planteth in their hearts, a true and lively Faith, in the promises of God's grace and mercy, to the free and particular forgiveness of their sins, to their Justification and eternal life; but so also as that they became zealously enflamed to glorify God in the fruits of the Spirit in all goodness, righteousness & truth, according to their several places & calling, and the diverse occasions that are offered. And as before the foundation of the world, he hath on the contrary eternally reprobated all such without exception, which do not belong to eternal life; even so, from time to time, according to his just and righteous Iudgments doth he with-hold from them the grace of his blessed Spirit, so as they can neither believe truly, nor embrace the Doctrine of the Gospel when it is preached unto them; nor glorify God, nor seal the assurance of their own salvation, in the performance of any duty of obedience, which he requireth at their hands. Thus stood the case with the Jews; Some of them believed in Christ, and so attained to righteousness and salvation, & these were such as were ordained to eternal life, as Acts 13, 48. As many as were ordained to eternal life, believed: but some of them were hardened, given up to a reprobate sense, and neither did nor could believe, for the attaining of righteousness and salvation, but most fearfully remained in the state of condemnation. As many as have their eyes opened, & their hearts sanctified by the spirit of God, in the ministry & preaching of the gospel, all such have (whiles they are here) a pledge and earnest of that eternal life, which is to come; and as many as have their eyes blinded, and their hearts hardened in this world, and so continue: such can have no sound hope or persuasion that they shall live to life and salvation. For as the Apostle most notably saith. 2 Cor. 4, 3, 4. If our Gospel be hid, it is hid to them that are lost, in whom the God of this world, hath blinded the minds, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Such as are puffed up with vain conceits of their own righteousness, make account to justify them-selves, and that (if not wholly, yet in part) they do deserve God's favor, and are worthy of his love: such doth the Lord worthily, and according to Justice and judgment, both blind and harden, and so as they never attain to the estate of grace, mercy, and salvation. But such as laying aside all conceit of their own righteousness, repose all their hope and confidence of righteousness and salvation, in the righteousness and obedience of Jesus Christ, freely and of God's mere grace and mercy imputed unto them, and who being humbled and cast down with a serious sense and consideration of their sin and wretched estate, and who sighing and groaning under the burden of their corruption, do earnestly desire release & deliverance from the same; all such most graciously receiveth he to the partaking of his special love, imputeth unto them the righteousness and obedience of Jesus Christ and so as they remain altogether without all danger of condemnation. These are such as Christ, Matthew 5, 3. doth call Poor in Spirit, and who in the judgment of the world, as the Apostle speaketh, 1. Cor. 3, 18. are accounted but fools, & whom our Lord Jesus Christ also, Math. 11, 28. terming weary and laden, most lovingly exhorteth to come unto him saying; Come unto me all ye that are weary & laden, and I will ease you. These I say are they, whose eyes it pleaseth the Lord to illuminate in the Ministry and preaching of the Gospel, even as he enlightened the eyes of the Blind-man, John 9. when he discovered himself unto him to be the son of God, according as in this sense, most notably saith the Apostle, 2 Cor. 4, 6. That God giveth the light of the knowledge of the glory of God, in the faith of Jesus Christ. For as soon as the heart is converted unto God, The veil (as the Apostle calleth it, 2 Cor. 3, 15.) is taken away; and this comfortable voice of the Son of God, soundeth alowde, The dead shall live, as John 5, 21. As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will. But now, that the Doctrine of the Gospel, which is only in it self the savor of our life, and the power of God to salvation, should thus be a savor of life, and a word of salvation; but unto some; and a savor of death, to the death and destruction of many that hear it, be effectual to open the eyes, and to sanctify the hearts of some) and to blind the eyes, and harden the hearts of others. This cometh to pass, as in the Lord's special love and favor toward his elect and chosen Saints, in regard of whom rejoiceth our Lord Jesus Christ, Lu. 10, 21. and giveth thanks to his Heavenly father; even so thorough his just Judgment upon the malice, infidelity, profaneness, and hard heartedness of proud conceited persons, as many such there are, who are ready to take offense at every good thing, and to pervert the same to their destruction; yea thus taking occasion by the word of life and health, to have their venom stirred up, for the poisoning and infecting of their souls and bodies, much more dangerously then before; no otherwise then a sore eye by the light of the Sun, and by looking steadfastly upon it, becometh much worse and more incurable then it was before. It is therefore undoubtedly to be accounted [Use. 1] a manifest Argument of God's special love, if when we hear the word of God preached, we perceive our eyes to be opened for a right discerning of the truth, as also our harts prepared and sanctified for a religious embracing and entertaining of it. The which opening of the eyes, and sanctifying of the heart, not to be a work of Nature, but a special gift and grace of God, besides the Testimonies already alleged, John the Baptist, John. 3, 27. doth plainly declare; A man can receive nothing (saith he) except it be given him from heaven. And 2. Cor. 3, 5. We are not sufficient of our selves, to think anything as of our selves, but all our sufficiency is in God. And 1. Cor. 2, 14. The natural man perceiveth not the things of the Spirit of God they are foolishness unto him, &c. And heerewithall, forasmuch as it lieth not [Use. 2] in our power, to discern aright of the high and heavenly mysteries of gods kingdom contained in his word; but this is 〈1 page duplicate〉 〈1 page duplicate〉 a special prerogative proper only to God's children, that therefore in the fear of God, we be duly mindful to crave this special grace at the hands of God, that comprehending with all Saints (as the Apostle speaketh, Ephe. 3, 18) what is the length and breadth, height and depth, and seeing clearly before our eyes, what the Lord requireth at our hands, what we ought to do to please God withal, and what to avoid, least he be displeased: we may be religiously careful to pray for grace and heavenly assistance, for the glorifying of his Maiestye in our mortal bodies accordingly, all Reasons and Objections of flesh and blood, being utterly mortified and laid aside. Thus much generally. [Doct. 2] Now more particularly we learn from hence; first, that the cause of obtaining Justification and salvation is without us, and not within us; that is to say in gods predestination and free mercy, and not in the merit of any Works of ours; for here (as you see) is an utter opposition betwixt election and Works. The Election (saith Saint Paul) hath obtained it. Mark the words well, he doth not say the Elect, but the election hath obtained it. As if he should have said, even God himself, hath effected and brought it to pass, and that whereas the elect enjoy it, it is not thorough anything them-selves have done, but altogether through the Lord's free goodness, and mere mercy, according to that of the Apostle, 2 Tim. 1, 9. Who hath saved us (saith he) and calling us with an holy calling, not according to our works, but according to his own purpose & grace, which was given to us through Christ Jesus, before the world was. And in another place, of his own mere mercy and grace, through Faith in Christ his Son, hath he chosen and preferred unto life whom he will have to be saved and accounted among the just. So many of the Israelites as belonged unto God's election, as they sought for Righteousness and Salvation, through faith only in the promised Messiah, so they failed not most effectually to obtain the same: Whereas on the contrary, if they had not been elected, then as they could not possibly have sought it after this manner; so had it been as utterly impossible for them to have attained thereunto, and therefore it is well translated not the elect, but by a figure the election hath obtained it, that so (as I observed before) the free love and goodness of god might appear to be (as it is indeed) the highest cause of all, the Original and efficient (I say) not only of our election, but of our Redemption, Calling, Justification, sanctification, and of whatsoever else may any way belong to the sealing & assurance of eternal life; according to this effect, I have already spoken at large in another place, and therefore need not here stand longer upon it. Only in a word or two, I will make some further Use thereof, and then proceed to that which followeth. First, seeing as God hath elected some to salvation, so hath he also laid down the means in his word, whereby we may come to the knowledge of our particular election; that therefore (as S. Peter counselleth, 2. Epist. 1, 10) we give all diligence, To make our calling and election sure. In the world men are careful and painful enough to make assurance of Lands and goods unto themselves & their posterities: what a shame is it then for us, that we should be slack in making sure to our selves the election of God, which is more worth then all the world besides? Now how we shall come to this assurance, the same holy Apostle a little before in that very chapter, doth most familiarly teach. In that ye flee (saith he) the corruption which is in the world thorough lust, therefore give even all diligence thereunto: join moreover virtue with your faith, and with Virtue Knowledge, and with Knowledge temperance, and with temperance patience, and with patience godliness, and with godliness Brotherly kindness, and with Brotherly kindness, love: For if these things be among you and abound, they will make you that ye never shall be idle nor unfruitful in the knowledge of our Lord Jesus Christ. And a little after, If ye do these things (saith he) ye shall never fall. So then, if we perceive our selves to be endued with a true and lively Faith in Jesus Christ, to the free & particular forgiveness of our sins, to our justification and eternal life; and therewithal feel our selves guided and directed by the spirit of God to the works & effects of faith in all goodness, righteousness, and truth, according to our several places and callings, and the diverse occasions that are offered, then have we a comfortable assurance, to the inestimable peace and joy of our souls; that we are of the number of them whom God hath elected before the Foundation of the world, and so surely settled in the state of grace, mercy & salvation that nothing shall be able to make void the same; whereas contrariwise, if we feel not these effects, if we want this faith, and have not this gracious direction of God's spirit, how diligently soever we may otherwise seek it, & how desirous soever we may otherwise be of grace, righteousness & salvation, yet with the Jews shall we but lose our labor, & never attain the end of our desire. After this manner if we examine our selves, and the state and condition of the time wherein we now live, shall we say that they have a true and lively faith in Christ Jesus, who neither know what Christ is, either touching his person, or touching his office? or shall we say, that such are guided by God's spirit, and join virtue with their faith, who are so far frō flying the corruption that is in the world through lust, as that they lust after everything that is evil therein? who are either vain swearers, drunkards, whoremongers profane scoffers, vain boasters, given to contention, back-biting, or such like? Surely these, & such as these are, do not walk in the way of righteousness & salvation, & therefore (so long as they remain such) c • n never possibly attain unto it, they follow the corrupt lusts & affections of their own harts, which must of necessity tend at length to the utter confusion of both their bodies and souls from the presence of God's majesty, and from the glory of his power. Secondly, this assurance of election, which I have spoken of, is most forcible to bri • g unto all such [Use. 2] as have it, most notable matter of endless consolation. For as they are hereby put out of doubt, that they cannot perish, (because as God's Nature is unchangeable, so is his counsel and will:) so being in time called, regenerated, and sanctified (as all God's elect are and shall be) they hereby become also privileged, from so sinning & going astray as others do. For why? the sins and transgressions which they commit, are never (after their calling and sanctification) with full purpose of heart, as are the sins & transgressions of wicked and ungodly men, but through infirmity, negligence, ignorance, forgetfulness, and not with any delight or affectiō of sinning. The desires of their hearts, and the endeavors of their lives, being set to serve and please God according to his word, howsoever (as the Apostle speaketh of such, Ro. 7.) they cannot perform it as they would. And having thus thorough infirmity passed their bounds, they will not obstinately defend and justify that which they see to be amiss, but with grief and sorrow of heart, bewail and detest it. Whereas on the contrary, when either the consciences of the wicked do reprove them, or others do exhort and admonish them; Nay although the sin whereof they are guilty be never so manifest and apparent; yea and so as all men cry shame upon them for the same, yet will they not blush, nor be ashamed themselves; they will justify it, and still hold on it, till they have made their faces As strong as a stone, and as hard as the nether Milstone, as it is Job 41, 15. So you see here another notable Use of the certainty of God's election. It so assures God's children of eternal life, that nothing can separate them from the enjoying of it. And it doth privilege and preserve them from committing such sins as the wicked and ungodly do fall into. It followeth in the second place, And the rest have been hardened. When he thus addeth of the residue that They have been hardened. The sense of the words being considered before, the particular point of Doctrine is this, that reprobation is the very tree, root, & fountain [Doct. 3] of blindness and hardness of heart, for the wicked being forsaken of God, can do nothing in all their deeds, words, and counsels, but provoke, heap, and pull upon them the curse and wrath of God. How on the one side, God is said to harden the wicked and ungodly Reprobates, and how on the other side they harden themselves, we have sufficiently considered, in that which hath been spoken at sundry times before, and we shall have fit occasion to call some part of it to mind again, in the Verse next following; and therefore, I will not here stand upon it, but only proceed to show according to the main scope and drifte of the Apostle in this present text, that as the Reprobate, through the just Judgment of God upon them, have never the grace to seek for Righteousness and Salvation, as they should do, with a true Faith in Christ's name; but have ever-more a vain trust and confidence in their own woorthinesse, and make account to be justified by their own merrites; even so, have they always not only been most worthily deprived and disappointed of their hope and expectation; but justly also given over into a Reprobate sense. Heereof was there sufficient experience amongst the Israelites, insomuch that (the greatest part of them, being eternally rejected and forsaken of the Lord) although they have never so diligently applied themselves thereunto, yet (being destitute of the gracious direction of God's Spirit) the more pains they took, the more labor they lost; the more they persuaded themselves to go forward, so much the more were they cast behind; the more they thought them-selves to see the right way, so much the more were they most miserablye blinded in Ignoraunce, Infidelity, and Hardness of heart; and the nearer they persuaded them-selves to be, to the enjoying of God's grace and favor, so much the nearer they were unto their own fearful overthrow, confusion, and condemnation. And according hereunto, continueth (as I said) at this day, and from day today, the state and condition of all other reprobates, insomuch, that whatsoever they set themselves about; yea and although they carry never so fair a countenance in the face of the world, of zeal, of godliness and Religion, seem never so devout and well affected; yet is it utterly impossible for them, either to have true faith planted in their hearts, to take sure hold upon the free mercy of God in Christ Jesus for their salvation, or to have their eyes opened, and their bodies and souls regenerate and sanctified, to see the Lord's will for the glorifying of his Majesty in the cheerful practice of the same, according to his word: but still will they proceed, to heap one transgression upon another, without remorse of conscience, until they become utterly over-whelmed with the eternal curse of God, from the presence of God's Majesty, and from the glory of his power; yea, and it is also most clear & manifest, not only by the History of the Scripture, but by experience, that although the word of God (in the faithful Ministry and preaching of it) sound never so loud in their ears, yet is it utterly impossible that their hearts should be truly converted, whatsoever be said or done, as they have begun to be froward and obstinate against the Lord, and deadly enemies to all such, as sincerely preach and profess his truth; so will they grow and go forward from one degree of malice and mischief unto another, until they have heaped up the full measure thereof for their just condemnation. According as this is manifest in the example of Pharaoh. Exod. 9, 34, 35. who although he were oftentimes exhorted and admonished to yield and submit himself, and that with express messages from God's own mouth, yet being a wicked reprobate, his heart nothing at all relented, but he waxed worse and worse. So certain and immutable is the eternal purpose and decree of God, With whom (as S. James speaketh, chap. 1, 17.) there is no variableness, neither shaddowing by turning. And who, as he hath made the wicked man for the day of evil (as Solomon speaketh, Prov. 16, 4.) so doth he reserve & keep him for the same, and from which it is utterly impossible, that he should be delivered. But now (by the way) if any such presumptuous cogitation arise in any man's mind, as to demand why God electeth one, and rejecteth another; mollifieth the hearts of some, and planteth in them faith, repentance, & other like graces of sanctification, and so exalteth thē by degrees to eternal life; and so giveth others over to blindness and hard-heartedness, as that they can neither truly believe, nor repent, but run head-long by degrees to eternal destruction: The Apostle answereth this curious question, Rom. 9, 20, 21. O man (saith he) who art thou that pleadest against God? Shall the thing formed, say to him that formed it, why hast thou made me thus? Hath not the Potter power of the Clay, to make of the same lump, one vessel to honor, and another to dishonor? It seemeth also, unto natural reason to be very contrary, that GOD will have his Word and Gospel preached to such wicked and ungodly men, and that they should not only be taught and instructed thereby, reproved for their sins, and exhorted to repentance, but be also offered Grace, mercy, and salvation, if they forsake their sins, and redeem the time in newness of life: when as yet before hand, the Lord hath absolutely determined, that they shall neither repent, nor truly believe, but rather harden their hearts in Infidelity and profaneness more and more. God commanded Pharaoh to let the people of Israel depart; whereby it may appear, that it was his will that it should be so; and yet again (as it were clean contrary) he said to Moses, that he had hardened his heart, that he should not let them go: By Reason of these, and such like sentences and examples, the Natural man is ready to immagine, that God is unconstant, and that there is no certainty in his will. But it is the part and duty of every good Christian, whensoever any such carnal cogitations do arise within their minds, which do presently suppress and keep them under, always remembering this fearful saying of the Lord, Isaiah 6, 9. which not only our Lord Jesus Christ in the Gospel, as Mat. 13, 14. but the Apostle also alledgeth and thundereth out against the wicked in the last chapter of the Acts. Go unto this people and say, by hearing ye shall hear, and not understand, & seeing ye shall see, and not perceive. For the heart of this people is waxed fat, and their ears are dull of hearing, and with their eyes have they winked, least they should see with their eyes, and hear with their ears, and understand with their hearts, and should return, that I might heal them. To which effect also, speaketh our Lord Jesus Christ, John. 9, 39. I am come unto judgment into this world, that they which see not, might see, & that they which see, might be made blind. Both which places do plainly declare, that howsoever the Lord's will be, that some forever shall remain in hardness of heart, without any effectual calling; yet the word and Gospel of Christ is preached, neither to their reproof, nor to their exhortation in vain. Christ sent his Apostles to preach the Gospel throughout the world, and although he excepted none, to whom the Gospel should not be preached, yet he opened not the hearts of all, but even of the fewest number, to receive and entertain it in their hearts. The elect only do truly believe the Doctrine of salvation, and they alone are truly humbled by God's spirit, to walk in knowledge, faith, repentance and obedience, according thereunto. But the Reprobate, having no true regard either of sound knowledge, or of faith, or of any other such like grace, are hardened by the hearing of God's word, and have their sins made much more grievous then before, in that by this means, all excuse of ignorance is utterly taken from them, according to Christ's words, John 15, 22. If I had not come & spoken unto thē, they should not have had sin, but now have they no cloak for their sin. He doth not say, that if he had not come, they should have been without sin, but that their sin should have been less grievous, & more tolerable; for after they had once heard Christ, and had been taught, exhorted and admonished by him, all excuse of ignorance was utterly taken from them. And thus you see, that it is most expedient and necessary, that (howsoever the wicked and ungodly reprobates cannot possibly be truly converted & brought to faith & repentance yet) the word of God should nevertheless be preached to them. That thereby they may be made without excuse, and not be able to say when they stand before the judgment seat of God, that they would have learned, believed, & obeyed, if they might have been taught, but clean contrariwise enforced to confess, that they have been taught & exhorted, & most plainly shown the good and right way, but willfully have they blinded their eyes, & hardened their harts, & therefore most just and righteous is their condemnation. Now for the uses. A first Use [Use 1] arising hence, very necessarily appertaineth to all the faithful Ministers of Jesus Christ, as namely, that there is no cause, wherefore they should be discouraged, although they see the labor & pains which they take in preaching the gospel, to take little or no effect at all, to the calling and salvation of the greatest parte of those that hear it, but that many slightly regard it, and scornfully reject it and them selves (in regard thereof) not only to be rewarded with profane scoffs & most despighful reproaches by word of mouth, but with the greatest extremities that malicious hearts can possibly invent; but that always upon such experiences, they comfort them-selves with the remembrance and consideration of God's eternal and unchangeable purpose and Decree, being fully assured, that such only shall believe, and yield obedience, who are elected, as was taught before. A great grief (indeed) it cannot choose but be unto the Servants of God, to be thus recompensed for the pains which they take, and for the tender care which they have of the good and salvation of such as are committed unto them: but when they have recourse unto God's decree; and there see and consider, that he appointed this to be the lot of such as are most faithful in his service: and that 〈1 page duplicate〉 〈1 page duplicate〉 there shall evermore be a Serpentine brood, that will always be hissing, snarling, and barking at them, and will never cease nor give over their malice & mischief until they have heaped it up to the greatest measure and ripeness they possibly may: this consideration is sufficient to encourage all God's Ministers to a patient enduring of whatsoever troubles may come upon them, and to a zealous constancy and perseverance in the duties of their calling, knowing well withal, that how few soever do profit by God's word, to faith and salvation and how obstinately soever the greatest part do oppose them-selves, and make stiff their necks against the Lord's merciful calling of them to repentance, yet is the word of God never preached in vain, nor the labor fruitless, that is bestowed therein; the name of God being glorified, and his will fulfilled, even as well in the hardening of the wicked, and in the making of them without excuse; as in the calling & salvation of such as belong unto him, according to that of the Lord, Es. 59, 10, 11 Surely as the rain cometh down, and the snow from heaven, and returneth not thither, but watreth the earth & maketh it to bring forth and bud, that it may give seed to the sower, and bread unto him that eateth: So shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. Wherunto agreeth that also of the apostle. 2 Cor. 15, 16. We are unto God the sweet savor of Christ in them that are saved, and in them that perish: to the one we are the savor of death unto death, and to the other, the savor of life unto life. A second Use is this, that we take diligent heed that we always [Use 2] conceive so highly and honorably of the will, actions, and proceedings, of the Lord our God, as that neither in the reprobation and hardening of the Wicked, nor yet in his reproving or punishing of them, we take occasion to think, that there is any injustice or unrighteousness in God, yea although it is most certain, and out of all doubt, that they are both eternally reprobated, and continually hardened, not without or against the will of God, but by his will, certain ordinance and Decree, the which to withstand or disannul, it lieth neither in their power, nor in the power of the whole world besides. We must know on the one side, as the Apostle Ro. 9. doth plainly teach) not only that all the whole race of mankind were no otherwise before the foundation of the world; but even as clay in the hands of the potter, it remaining wholly in his own choice and free liberty, whom and how many he would make and elect to be Vesselles of honor to salvation; and whom and how many on the other side, he would make and ordain to be Vessels of dishonor to destruction; but also, that there is no wicked man, neither reproved nor punnished without just cause, as well their own Consciences, as manifest experience, evidently conuicting them of horrible Hypocrisy and ungodliness.

Thirdly, whereas God refuseth some [Use 3] men, and leaves them to them-selves, it is very forcible to strike a fear and trembling into everyone of us. For what is the best of us, but a lump of Clay? And howsoever in God's counsel, we are chosen to salvation, yet in our selves we are all shut up under unbelief, and are fit for nothing but to be Vessels of wrath and condemnation. Our Lord Jesus Christ, called Judas a Traitor, and we know his lewd life and fearful end. Now what are we better then Judas by Nature? If we had been in his stead, without God's special Grace, we should have done as he did. According as we see by experience, that when men want Grace, they make no Conscience of anything, neither what they say, nor what they do. And heerewithall, let us be-think our selves of this one thing, whether there be not many already condemned in hell, who in their lives never so grossly or grievously sinned, as some of us. All this (I say) duly considered, is very forcible to move us to fear and trembling, and to make us confess (as the truth is) that it is only the Lord's mercy, that we be not utterly 〈1 page duplicate〉 〈1 page duplicate〉 confounded. Last of all, where the Apostle distinguisheth betwixt Israel and Israel, as how Israel sought righteousness rightly and amiss, obtained and obtained not, was elected and hardened, and so consequently saved and not saved, as by conference with that which goeth before and followeth after, the matter is most plain, we may necessarily observe, for our further learning and instruction, that as there were true and false Israelites, in the time of Christ and of his Apostles, so are there true and false Christians in these days of ours. That there were true and false Israelites, besides this Text, and the whole scope and main drift of the Apostle, in this and the former chapters. Our Lord Jesus Christ doth clearly resolve, in the description which himself maketh of Nathaniel, John 1, 47. Behold indeed an Israelite (saith he) in whom is no guile. Also Rom. 9, 6. Al they are not Israel, which are of Israel. And in the second Chapter before, He is not a Jew that is one outward, neither is that circumcision, which is outward in the flesh: but he is a Jew which is one within, and the circumcision is of the heart, in the spirit, not in the Letter, whose praise is not of men, but of God. And again, most notably John 8. where our Lord Jesus Christ in several senses, both granteth and denieth, the Jews to be the seed and children of Abraham. That there are true & false Christians at this day, and so shall be unto the end of the world, the former places for testimonies of scripture, do sufficiently declare. And it might be confirmed by many other authorities of the Gospel, evidently describing the visible Church to consist of good and bad, and clearly fore-telling, that even as in a Corn field, there is not only good Corn, but Tares and Weeds; and as in a threshing floor, pure wheat & chaff, and as in a Net that is cast into the Sea, there comes up not only good things, but also bad; so should there be Hypocrites and carnal Gospellers from time to time, not only such as with upright hearts and good Consciences do serve and obey the Lord Christ, but such also as are even Reprobate to every Good work, and whose end is to be cast out from the presence of God, and to be burned as chaff, in the fearful furnace of his wrath & displeasure. But to come now to a brief description of both these sorts and how they may be known & discerned the one from the other. And ouerpassing the papists, whom all men of any sound judgment do well enough understand to be no true but false and counterfeit Christians, I will observe some few differences to make this distinction manifest, even among such as are accounted professors of the Gospel. Our Lord Jesus Christ describing Nathaniel to be a true Isralite, saith of him in plain terms, That in him was no guile. A brief description, but of large Contents. For it importeth that he was of a sound and upright heart before God, void of all Hypocrisye and dissimulation, one that in truth and sincerity applied himself, according to his Vocation and calling, a man that was not double tongued, not crafty, nor wise, according to the wisdom of this world, but plain and meaning truly, and without deceit in all his thoughts, words, and actions; He was a man also (as we may see by Conference of places) well grounded & instructed in the Word of God, and very careful to make that the foundation of both his profession and practice. The time being almost spent, I will now go no further, then to this pattern of Nathaniel, for the sight and beholding of a sound and good Christian. I will not say, that as Nathaniel was, so every Christian ought to be, but being now entered into this Description, I must say, that as Nathaniel was, so every true Christian either is, or endevoreth to be. As he was of an upright and sound heart, void of all Hyppocrisie and Dissimulation, and so forth (as you heard before;) so everyone that is a good Christian, either is, or at leastwise endeavoreth to be of a sound and upright heart, void of all Hypocrisy and Dissimulation both in Truth and Sincerity; as also applying himself according to his Vocation and Calling, he will not be double tongued, nor give himself to craft and subtlety, he will mean simply and plainly, and be without deceit in his words and actions; he will labor to attain unto the sound knoledge of God's word, [Use] and to make that the foundation of his profession and practice. Doost thou then see or know any man, either in the particular place of thy abode, or elsewhere, that is either a vain Swearer, or given to any other notorious sin whatsoever, and being admonished either by the Ministry of the gospel, or otherwise; continueth obstinate and unreformed? Knowe such a one to be no Nathaniel, but a counterfeit Christian? Dost thou know a man that pretendeth a zealous regard to have all things reformed according to God's word, and is a severe censurer of other men; & yet in the mean season makes no Conscience to cozen and defraud, will not refrain his tongue, but suffers it to rail upon, and to reproach the Ministers and Preachers of the Gospel; or who being kindly entertained as a familiar companion, either at the Table, or otherwise, takes advantage thereupon, to hurt and disgrace, by discovering that which was privately spoken, and by adding and detracting, as time and occasion may best serve his turn? Know such a one also, (what show soever he make to the contrary) to be no such Christian as Nathaniel was, but a false Brother, a notable & notorious Hypocrite. Nathaniel being a true Israelite indeed, would not pretend Conscience, and give no testimony of any will or endeavor to discharge a good Conscience. As he was careful to speak the truth from his heart, so was it far from him, to advise or persuade others, either to conceal the truth, or to swear or protest, desperately and contrary to their knowledge or persuasion. He would not prefer his own will before the love of his Neighbors, nor reject such wholesome exhortations as tend to the establishing of peace & love, he would not say and unsay at his pleasure, nor make account to brave & face out matters against right and equity, & contrary to evident testimonies and demonstrations. Nathaniel (I say) being a true Israelite indeed, would do none of these things, neither will he that is a true Christian indeed, do any of them at this day; but remembering what Solomon saith Prov. 28, 26. He that trusteth in his own heart is a Fool, but he that walketh in wisdom shall be delivered. And in Ch. 26. that there is more hope of a Fool, then of him that is wise in his own conceit; he will love admonitions even as his life, and esteem of those whom God hath sent to that end, and do not dissemble, but deal simply and faithfully with him in this behalf, as blessed & precious instruments of his salvation, saying with the Prophet David. Psal. 141, 5. Let the righteous smite me, and it shall be a benefit, and let him reprove me, and it shall be a precious Oil, that shall not break my head. He will be careful to make the Word of God a Lantern for his feet, and a light unto his paths, remaining resolute in such things only, as are grounded thereupon, and not presuming to turn aside from the same, either to the right hand, or to the left. He that hath a care, a Conscience, and an holy endeavor to glorify God, and to seal the assurance of his own salvation after this manner: Such an one is a right Nathaniel, a true Israelite; yea, a true Christian indeed, and such right and true-heatted Christians, the Lord vouchsafe to make us all, yea and everyone of us that is here present, if it may stand with his most blessed will and pleasure, for Christ Jesus his sake, Amen.

The ninth Sermon.

THE Apostle having before made a division of the Jews, as some to be elected, and belonging to eternal life; and some on the contrary, to be blinded and hardened. Now forasmuch as he knew well, that this Doctrine would seem very odious and loathsome in the hearing of the Jews, that he should seem to affirm, that any of them could possibly be either hardened or forsaken, seeing they were all the children of Abraham, and lineally descended of the stock and generation of those holy fathers, unto whom, and unto whose seed, God made his covenant & promises of everlasting mercy; he therefore in this place, manifestly approveth, that which he had spoken before of their reprobation and hardening, by the express sentences and Testimonies of the holy Scripture. As if he said, the Scripture speaketh evidently of the blindness and hard-heartedness of the Jews, and therefore there is no cause or reason (saith S. Paul ) wherefore they should be offended, or take it vnkindely, although I do distinguish after this manner, betwixt the elect and reprobate. The sentences of the Scripture which he alledgeth for the confirmatiō of this point, are in number three; the first two out of Isaiah 6, and 29. in these words which I have now read unto you, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear. And the third is out of Psalm. 69. in that which followeth; And David saith, Let their Table be made a snare, &c. As touching the two first; forasmuch as the Apostle, as also the Prophet, speaking of the stubborness and rejection of the Jews, attributeth in both places, the sending upon them the Spirit of slumber, the blinding of their eyes, and the stopping of their ears unto God, saying; God hath given them the Spirit of slumber, &c. According as also cha. 29. the prophet saith evidently, that the Lord hath covered them with a spirit of slumber. And as expressly also, Chap. 61, That they should hear indeed, but not understand; and plainly see, but not perceive. According also, as even in this sense, is the selfsame sentence alleged by our Lord Jesus Christ himself, Math. 13. by John the Evangelist, chap. 12. and by the Apostle▪ Acts 28. We are first to observe from hence, for the general point of Doctrine. That whereas [Doct. 1] some remain in blindness, ignorance, and infidelity, and so as they harden thenselves to commit iniquity, and neither do nor can repent them of the same: this willful blindness, stubbornness, and hardness of heart, cometh not to pass, without, or against the will of God, but by his certain knowledge, providence, and decree. According as besides the plain and express words of this Text, where he saith that God hath given them the spirit of slumber, &c. It doth clearly appear in plentiful other Testimonies and examples, that there is no kind of wickedness committed at any time, or in any place of the World, how little or great soever it be, but the Lord knoweth it, fore-seeth it, and directeth it, that it pass not in any measure, beyond the bounds and limits which he hath prescribed; yea, he doth not simply permit and suffer; but even appoint and ordain that it should be so.

The Lord said unto Moses, not once, but diverse times concerning Pharaoh, that he had hardened his heart, and that he would harden the same. He did not say, that he would permit or suffer his heart, but he plainly said, I will harden Pharaohs heart, and I have hardened his heart, as Exodus 7, 3. and 10, 1. For which very cause, concludeth not the Apostle. Romans 9, 18. that God hardeneth whom he permitteth or suffereth to be hardened; but that he hardeneth whom he will.

The Apostle saw no cause, why mercy was shown unto some; and why others were left in Infidelity and hardness of heart, but only the will of God; and although the Reprobate have of themselves, and do carry with them from their Mothers Wombe, sufficient matter of their hardening; yet if we look into the first and Original cause after Adams fall, it is comprehended no otherwise, then only in the will of God, so that as he hath mercy on whom he will; so whom he will, he hardeneth. As of his infinite goodness and mercy, he worketh by his spirit, in his chosen children, Faith Repentance, Patience, Meekness, and a true sense and feeling of his mercy. So doth his just judgment and just wrath, conceived against sin, work by the spirit of Satan, hardness, and a sense and feeling of his just displesure in the other. This may be made more plain by diverse examples. No man can deny, but that it is a great and grievous sin, that a false Prophet should come and deceive the people of God; Neither again can it be denied, but that it is a great sin to deceive a Prophet: and yet doth the Lord in the Scripture, attribute unto him-self both the one and the other. For this is most certain, that no false Prophet hath at any time risen, whom the Lord for one of these two causes hath not stirred up, either by him to try the constancy and fidelity of his chosen Servants, or else to blind and harden those, that delight not in the truth. Now Moses, Deut, 13, 1, 2, 3. speaketh on this manner; If there arise among you a Prophet, or a dreamer of dreams and give thee a sign or wonder, and the sign and the wonder which he hath told thee, come to pass, saying; Let us go after other God's, which thou hast not known, and let us serve them: Thou shalt not hearken to the words of the Prophet, or unto that dreamer of dreams; for the Lord your God proves you, to know whether ye love the Lord your God, with all your heart, and with all your soul. Now, if it be the proper office of God, to try, tempt, and examine the harts of his people, as the Holy-Ghost in these words, doth affirm; then is it plain, that false Prophets be God's instruments, appointed for this purpose. And now, as touching the second, that God deceiveth the Prophet, the Prophet Ezekiel, chap. 14. witnesseth the same in plain terms, saying; If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived that Prophet, and I will stretch out mine hand upon him, &c. Yea, this deceiving doth the Lord yet more plainly challenge unto himself, 1 Kings 22, 20, 21, 22. by that solemn proclamation made in the ears of the Prophet Michaiah, and boldlye by him again pronounced in the audience of two Kings, Ahab and Jehoshaphat. And the Lord said, who shall entice Ahab, that he may go and fall at Ramoth Gilead? And one said on this manner, and another said on that manner. That there came forth a Spirit, and stood before the Lord, and said; I will entice him: And the Lord said unto him, where-with? And he said, I will go out, and be a false spirit, in the mouth of all his Prophets. Then he said, thou shalt entice him, and shalt also prevail, goo forth, and do so.

Now to make a public proclamation to call forth one to deceive, to send him forth, and to give him power to prevail, that this is not a simple permission, or a thing which God suffereth against his will; it is so clear, that we cannot desire anything more apparent. Agayne, no man can deny, but the incest of Absalom was no little, but an horrible sin, and yet that it was not committed without God's Decree, it is plain by the words of the Lord spoken to David by the Prophet Nathan, 2. Sam. 12, 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and will take thy wives before thine eyes, and give them unto thine Neighbor, and he shall lie with thy wives in the sight of this Sun. But letting all the rest pass, which might be remembered. I will produce one only example more, and then proceed. There was never any fact from the beginning of the world, more wicked (if the Instruments be considered) then was the cruel & ignominious death of the son of God, our Lord Jesus Christ. And yet mark what the Holy-Ghost, Acts 2, 23. doth attribute unto GOD as touching the same. Him (saith S. Peter) have ye taken by the hands of the wicked, being delivered by the determinate counsel and fore-knowledge of God: and have crucified and slain. And cha. 4. S. Peter, and S. John pray after this manner. Doubtless against thy holy son Jesus, whom thou haddest anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel gathered them-selves together, to do whatsoever thine hand, and thy counsel had before determined to be done. In which words, where he saith, that the wicked did whatsoever God did forsee and determine before hand; yea & what his hand, that is his power and counsel had before decreed to be done: It is plain that he meaneth a matter of far greater weight and importance, then a simple permission or suffering of it. But now against this Doctrine, there are diverse objections. First, that God cannot avoid the just note of injustice and partiality in blinding and hardening some more then other, and that he must needs be the author of their sin and evil, whom he so blindeth and hardeneth. For answer whereunto, first we must know that faith, true repentance, and remorse of conscience, zeal of God's glory, and all other like special graces, proceed wholly from God, who is at his liberty, to impart and bestow them as pleaseth him. Although he give grace and Faith to never so few; and leave all the rest in never so great blindness, infidelity, and hardness of heart, yet offereth he wrong to no man, seeing it is altogether at his own choice whether any shall be partakers of his mercy or no, as Rom. 9, 15. out of Exod. 33. I will have mercy on him, to whom I will show mercy, and I will have compassion on him, on whom I will have compassion. So that the grace and mercy of God is free, the extēding of it is not tied to this man, to this time or place, but all going according to the will of his eternal purpose, as John. 3, 8. The wind bloweth where it lusteth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth, so is every man that is borne of the spirit. If a mortal man refuse to do that which lieth at his own choice whether he will do it or no, he is not to be blamed though he do it not: Much less then, ought the Lord of heaven and earth to be accused or found fault withal, in the effecting of his will, seeing (as it is fit) he is at much more liberty, to do ot not to do as pleaseth him. So that we must take heed, that we never call the will of God into question or disputation, further then himself hath revealed it in his word, but in fear & trembling evermore submit our selves unto it, as unto a will, that willeth nothing but that which is just and right, although we be not able to measure and comprehend the highness and excellency of his proceedings. We must learn to set more by God's glory, then by our own salvation, and know God to be a God, that doth upon the earth, not only mercy and truth, but also Justice and judgment, and so evermore & in all things, yield to his Majesty all Glory, Honor, and praise; according as of right it belongeth unto him.

Secondly, whereas the Lord is said to harden, and to give up into a reprobate sense; in these two respects is he said so to do; first, because according to the eternal purpose of his own will, he withholdeth from the reprobate the gracious regeneration & sanctification of his holy spirit, of the which being destitute, it is utterly impossible that they should do anything pleasing God, or acceptable in his sight. And the reason is, because nothing cometh to pass without, or contrary to his purpose and decree, the Lord in the same his purpose & drecree, never declining from his own nature, but always remaining most holy, just, & righteous in every proportion and respect. Neither unto Pharaoh, nor unto any other ungodly reprobate, did or doth the Lord at any time give any wicked commandment or evil thought, but those wicked thoughts and evil motions which are in them by nature, & through the instigation of Satan, as he doth not purge them of them, so doth his wisdom use them to the glory of his own name, to the good of his children, & to the utter confusion of such workers of iniquity; & who dare affirm, that in this kind of dealing, there is any unrighteousness in God at all, or that he is the author of their sin? which he putteth not into their harts, but being therein already, ordereth, directeth, & desposeth it to a good end. Thou art not a God (Ps. 5, 4 5.) that loveth wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all them that work iniquity. The prophet in these words plainly declaring, that nothing can be more contrary to the Nature of God then sin & naughtiness. And for this cause also doth the Apostle, Rom. 5. derive sin, death, and damnation from Adam: but from God, grace, forgiveness and life, through the mediation of Jesus Christ. And in chap. 7. he evidently declareth, that the Law is holy, and the commandment just & good, insinuating thereby, that in God, or in his will, there springeth not any little spot at all of sin or unrighteousness. And Rom. 3.5. If our unrighteousness commend the righteousness of God, what shall we say; is God unrighteous that punisheth? God forbid. Al these places do plainly conclude, that howsoever God hath made the Wicked man for the day of evil; and howsoever there is no sin committed by any of them without his will, yet is he by no means the author of any man's wickedness, but always remaineth most righteous in all his ways, and holy in all his works, as the Prophet speaketh further. Psal. 145. Thus much as touching the general point: Now more particularly, when he saith that god hath given them the spirit of slumber, it is as much as if he should say, that God hath given them up into a deep security, so as they remain even senseless, and without any true feeling and perseverance of the sincere will and ways of the Lord, to glorify his Majesty in a constant faith and obedience accordingly. After this manner, plainly giving to understand, that whereas there are some so careless and secure, and so fast asleep (as it were) in the delights and cogitations of worldly pleasures, as that they make no reckoning of, neither are anything at all moved, either with the sweet promises of God's grace and mercy in Christ Jesus, to bring forth the fruits of true faith and repentance in the whole course of their life, or with the dreadful threatenings of his judgments to abstain from doing evil, but lie still, as it were benumbed and senseless, in a dull and heavy slumber. Again whereas there are some, who although the truth and simplicity of the glorious Gospel of Jesus Christ be never so plainly laid open before their eyes, and most familiarly applied to their consciences, and so as they cannot choose but see the way of life & salvation, do yet notwithstanding remain still in their Natural blindness, infidelity and profaneness, without any effectual calling, or any savor of sanctification. All this comes to pass, thorough the just and righteous judgments of God, so depriving them of his grace, as that they can neither possibly be allured to faith and repentance, by the promises of God's mercy, nor terrified from ungodliness, by the denouncing of his judgments. What pains soever be taken, and what means soever be used, to make them see & understand the ways and will of the Lord; yet will they remain in obstinacy and hard-heartedness against the same. After this manner stood the case and condition of the Jews; insomuch, that through the just and righteous judgment of God, by reason of their proud conceits of their own righteousness, and of their Tyrannous cruelty against the Son of God, & his faithful servants, whereas they thought themselves wise, they became fools and senseless (as the Apostle speaketh of such, Ro. 1.) and whereas they persuade themselves clearly to perceive & understand the depth of God's Mysteries, they approved themselves utterly blind and ignorant of the same, without discerning or knowing anything aright, and as they should do. And surely, this as I said was a just judgment of God upon them and upon their Pride and arrogancy of heart, according as John 12, 39, 40. the Evangelist plainly expresseth it, saying; Therefore could they not believe, because that Esayas saith, he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heal them. And again, ch. 9, 39. this thing declareth also our Lord Jesus Christ, very plainly saying; I am come unto Judgment into this world, that they which see not, might see, and that they which see, might be made blind. Speaking there of the Jews, who persuaded themselves, that they wer most holy in the sight of god, & that there was nothing hid from their knowledge and understanding. Another fearful example of this manner of God's judgment, after this sort punnishing sin with sin, doth the Apostle also record, Rom. 1, 26, 28, 29, &c. against the most filthy idolatry and abominations of the Gentiles. For this cause (saith he) GOD gave them up unto vile affections. And a little afterward, As they regarded not to know God, even so God delivered them up unto a Reprobate mind, to do those things which [Use. 1] are not convenient, &c. And heerof is there also sufficient experience from day today, which ought so much the more of everyone to be duly considered, as they feel the hand of God upon them, in the same respect, which undoubtedly upon due trial and examination may be found to be very heavy. For how careless and secure are the greatest part of men and women, at this day; and how soundly asleep in the cogitations of worldly profits and pleasures? And so, as they are nothing moved with any regard either of God's mercies or judgments? And again, how senseless, dull, and ignorant in the true knoledge of God, in the matters of faith, and their own salvation thorough Jesus Christ? Few, yea very few there are (the Lord knoweth) that take any true care, or make conscience of first seeking the kingdom of God and the righteousness thereof, that have any sound persuasion of the truth in their hearts, together with a willing desire to walk in obedience accordingly. Al sorts and degrees profess themselves Christians, even as all the Jews generally accounted themselves Israelites; they will not stick to come to the Church where the word of God is preached, but the greatest part (as I said) are so bewitched with the cogitations of this vain and transitory life, and so besotted with the pride and profaneness of their own harts as that they are nothing at all the better either in knowledge or in obedience, for anything that hath been spoken unto them. It cometh in at one ear (as the saying is) & goeth out at the other, it never pierceth so deeply, as to take rooting in their hearts, but they return home again as blockish and senseless, and as far from true Faith, repentance, & remorse of conscience, and all other good effects (if not much further) as whē they came thither; nay as if nothing worth the hearing had been delivered unto them For this cause, most notably, Matthew 13. doth our Lord Jesus Christ resemble the hearts and minds of such hearers, unto the highway, and unto stony and thorny ground. By the high way, understanding such hearts and minds as are beaten so hard (as it were) with the trampling of wicked cogitations, and perpetual use of evil doing, that the word of God when it is preached, cannot possibly enter, but lieth in the top, & swimmeth (as it were) in the ear, where by the Devils Birds, it is easily devoured and taken away. Now one of these Birds, which thus devoureth the seed of God's word, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleep, in the delights and cogitations of earthly things, that they can neither fruitfully hear, either the sweet songs of God's merciful providence, alluring them to Repentaunce, or the dreadful threatenings of his Judgments, terrifying them from doing evil. They are like unto those, who are taken with the drowsy sickness called Lethargy, unto whom, though a man speak or cry never so loud, yet will they hear nothing nor show any token that they are alive; but prick them with a pin, and then they will open their eyes, & look sternely (for a while) as if they were angry, but by and by they are fast asleep again, & behave themselves as if they were dead. So standeth the case (I say) with all those whom God hath covered with the spirit of slumber, and who have their hearts over-whelmed with worldly security. If a man preach unto them the Word of God, be it never so effectually, and in never so tender a desire of their good & Salvation, it nothing moveth them: but prick them a little, and pierce their Consciences unto the quick, labor to rouse them up from their slumbering, by discovering their apparent guiltiness & profaneness. And then for a time it is with them, as with a sleeping Dog (as the Proverb is) that is suddenly awaked, they will storm and chafe, and oftentimes take on, as if they were almost out of their wits. But by experience it is found, that this seldom continueth long, the guiltiness and accusation of their own Consciences putting them to silence, and so (as if all were forgotten, or nothing concerned them) they fall unto their former drowsiness, and become as senseless and careless as ever before. But howsoever such wicked ones are always thus slumbering and sleeping when there is any question touching gods glory and their own salvation in the reformation of that which is amiss, either touching knowledge, or practice; yet is it far otherwise with them, when there is any matter in hand, concerning the effecting of their own will and corrupt affections in the matters of this life. Let it concern either their profit or pleasure, and they will neither slumber nor sleep in the effecting of it. And especially, if they have conceived any plot in their heads, or resolved upon any devise to hinder the course of the Gospel, to discourage or disgrace men in the profession of it, or to vex and persecute the Ministers and Preachers of it: in such cases as these, you shall never see such men (I warrant you) either slumber or sleep. For the effecting of their will herein, they will think no pains nor cost too much, and not stick to wake and watch both night and day; and there is good reason for it. For the Devil (whose instruments and servants they are) knowing the faithful Preachers and professors of the Gospel, to be chief enemies of his kingdom and government; and that if it were not for such as they are, his sway and dominion would be far greater then it is, among the sons & children of men, he is therefore evermore pricking and egging them forward to hurt & disgrace such men, by all possible means. And he must needs go (as the saying is) whom the Devil drives. Nay mark it who will) though such be above all others most greedily set upon the World, and care not howe they come by the wealth and Commodities of it, so as either by right or wrong, they may possess it; yet when they have anything in hand against God's Servants, they are nothing so diligent in following of their private Commodities, as they are in that. All other things are set aside, and slightly regarded, in comparison thereof. If they can boast that they have contradicted such a Sermon, disgraced such a professor any way, by their slanderous tongues, or otherwise hurt or persecuted the Minister, or brought him to any inconvenience or rebuke: Here is their joy, herein they glory and triumph. In this they persuade themselves they do God good service; and no measure will they keep in their unreasonable insultations. Yea, and which is yet more then this, and too well found by experience, so careful is the Devil to keep such awake, and that (so long as they are in his service) they should neither slumber nor sleep, that before they have ended one project, they are resolved upon another. The Devil always furnisheth them with new matter, and so as they will oftentimes boast and threaten before hand, what they purpose to do afterward, that they will not so give over, but what success soever they have in one matter, yet will they upon him again and again, trouble him for this, and bring him into question for that, and so as he shall never live in peace or rest. Thus you see how the case standeth with such whom God hath covered with the spirit of slumber, they are not so dull, sleepy, and senseless in matters of godliness and salvation, but they are as watchful, as nimble and diligent in things ungodly and profane: they are not so slow and backward to do good, but as ready and forward to do hurt; yea surely, if we shall enlarge this somewhat further, great, & most lamentable (God knoweth) is the security and carelessness that is among even all sorts of men. For, if we cry generally to all such as profess the gospel, and tell them, how the Lord most miraculously and mercifully (in these latter days) hath restored unto us the light & preaching of his holy word, not to the end that we should continue in sin to the defacing of his glory, but that we should take the opportunity whiles it is offered to be built up in knowledge, faith, repentance, and all other like graces of God's spirit, until we become perfect members of Jesus Christ, and enjoy eternal life. That our Lord Jesus Christ hath paid the price of our redemption, and delivered us from the thralldom and captivity of sin, Satan, death, & condemnation, to the end we should be unto the same our Redeemer, a people not only peculiar, but also unspotted, denying ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world. Although we put men in mind, how by their Baptism they have covenanted to forsake the Devil and all • his works, that they are baptized into Christ's death (as the Apostle speaketh, Rom. 6.) and that as they are partakers o • the death of Christ, so should they also be partakers of his resurrection, to the end, that as Christ rose from death, so we should rise from the death of sin, to the life of righteousness. That we are by our profession the Children of light, & therefore should walk as the children of light, having no fellowship with the unfruitful works of darkness, but reprove & oppose our selves against them; that we are Citizens with the Saints, and of the household of God, and therefore should settle our affections in heaven, and upon heavenly things, with a manifest detestation of whatsoever in this world, rebelleth against the advancement of God's glory in our mortal bodies. That we are none of our own, but bought for a price, and that therefore we should glorify God in our bodies, and in our Spirits, for they are God's, suffer his will, his word, and his spirit, to guide and govern us in all things. Although we teach (I say) and deliver these things never so plainly, and urge them to men's consciences never so familiarly, yet so entangled and overwhelmed are the most part, and so fast asleep as it were, in worldly profits, pleasures & delights, as that they nothing regard such wholesome instructions and exhortations, to be anything at all bettred or amended by thē. Nay, though we take a contrary course, & sound aloud in their ears, the terrible threatenings of gods vengeance, & show unto men, that their unthankfulness in receiving so great grace & mercy of God in vain, is most intolerable, and that continuing (as they do) in such blindness, ignorance, & profanes, contrary to such heavenly doctrines and admonitions as they daily hear, they grievously provoke the Lord to anger, although such words might shake stony rocks, & cause them to tremble, yet cannot they move a great part of those that hear them; they sound in their ears, as if they were pronounced with a stamering tongue, & in a strange language (as the prophet speaks, Isaiah. 28, 11) & becomes unto them as the words of a book that is sealed up: they show no sign of any good counsel that hath been given unto them. But to come now to another Use, & so briefly [Use 2] conclude. We see clearly further by that which hath been spoken, that it is a wonderful unseemly thing, and a very horrible and intolerable unthankfulness, for those unto whom the Lord hath vouchsafed the clear light of the glorious gospel of Jesus Christ, & who have taken on them the professiō of the same, to wallow securely and licentiously in the ways of ungodliness, & to follow the lusts and affections of their own hearts. They that live in the time of ignorance & blindness, without faithful teaching and instruction, according to the Gospel (being the ordinary means to bring them to the true knowledge of God in Christ Jesus) it is no marvel though the affections of their hearts, and the actions of their lives be very dissolute and profane, and although (notwithstanding the time and places of Ignorance and blindness wherein they live) they are utterly yet without excuse before God; yet assuredly is their estate to be pitied and lamented. But as for those, unto whom the Lord in his tender mercy, hath vouchsafed his holy word to shine unto them as acleare light in a dark place, and yet as though they perceived nothing, lie fast asleep (as it were) in the deep slumber of sin and security, bringing forth the unsavory fruits of unrighteousness and Infidelity, without remorse of Conscience, and taking no pleasure nor delight in the ways of the Lord, to glorify his Majesty, and to seal the assurance of their own salvation accordingly: how much more fearful their sin is, how much more wicked is their unthankfulness; and howe much more worthily such deserve a fearful Judgment from the Lord, to their utter confusion, and that without any pitying or lamenting their estate at all, every man's Conscience must needs assure him. For this cause most notably doot • the Apostle Paul (writing Rom. 13, 11 to those, who had received the preaching of the Gospel) apply himself to bring the consideration of the present time unto their remembrance. And that considering the season (saith he) that it is now tim • that we should arise from sleep; for now is our salvation nearer, then when we believed. Plainly herein giving to understand, that it agreeth not with the time and profession of the Gospel, for any man carelessly and licentiously to follow the delights and pleasures of sin; but that the whole course of a Christian life, and the especial care of everyone that feareth God, ought to consist in a continual watchfulness, against the manifold baits, enticements, and alurements of the fame. To this effect, no less notably exhorteth he again, 1 Thes. 5, 6, 7, 8. Let us not sleep (saith he) as others do, but let us watch and be sober, for they that sleep sleep in the night, and they that be drunken, are drunken in the night, but let us which are of the day, be sober, &c. By sleep in that place understanding also, not natural sleep (for a moderate use thereof is lawful) but a careless neglect of God's will, and a secure nuzling of our sel • es in our own sins. And plainly thereby teaching, that it is as an unseemly thing for a man to spend the day time in sleeping & sluggishness, the night being the appointed season for the same; even so, a very wicked and intolerable unthankfulness, for Christians (unto whom the Sun of righteousness shineth most brightly) to follow the effecting of their own corrupt wills, and carelessly to pass over the consideration of God's will. And surely many and most weighty are the reasons that should move all Christians to rouse themselves up from this sleep of sin and security, and to pass their time in continual watchfulness. The Devil (as the Apostle Peter speaketh, 1 Ep. 5, 8) walketh about, as a roaring Lyon seeking whom he may devour. Many are the baits & alurements of the Worlde, which appearing in our eyes, do marvelously tempt and entice us from God, to an unlawful longing & lusting after them. Many also, and innumerable, yea and surely very forcible too are the enticements and temptations of our own flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of gods will, to the meditation, consent, and practice of much ungodliness. Now, if we lie as men asleep, and keep not watch and ward against these enemies of our salvation, praying continually unto the Lord, for that spiritual armor of God, (whereof speaketh the Apostle, Ephes. 6, 16, 17.) that is to say, for the shield of faith for the Helmet of salvation, and for the sword of the spirit, whereby we may be able, not only to resist, but prevail even to the utter quenching of all the fiery darts of the wicked. Surely, we are worthy to be given over to the miserable bondage and slavery of them; even till we have the reward of sin, which is everlasting condemnatiō. But the lord knoweth how many soever the enemies of our salvation be, how diligently soever they lie in wait to betray & entrap us, how fearful an ingratitude soever it be, to yeilde to their enticements & temptations, & so consequently, how fearful an effect soever will follow thereupon, to the confusion of both soul and body; yet lamentable is it to consider what little regard is taken of the greatest part, for the resisting & withstanding of them, nay rather, what great pleasure and delight many men take, willingly to be caught and held captive in their snares. For the preventing & resisting of an outward and bodily enemy, that seeketh the hurt of our good name, person, or goods we will be very watchful and provident, and need not much be put in mind of wariness & circumspection, but as for the withstanding of the deadly enemies of our souls, although we be continually warned and put in mind of them, and of their subtleties and deceits in the ordinary Ministry and preaching of the Gospel, whereby we are also most plainly taught how to escape and avoid their snares, & to preserve our selves in peace and safety; yet all is in vain, and to no purpose, as good speak to the stone walls, as to the most part of men and women; like the deaf Adder they stop their ears against the voice of the charmer, though he be never so expert and skillful in charming. Neither is this common allegation and excuse to any purpose, but only to tempt and provoke the Lord, when men will say (as it is usual to hear many men say, when they are either found fault withal for their ignorance or profaneness, or exhorted to be more zealous & forward in the duties of religion & godliness) I am not learned, God doth not give a like gift to everyone, &c. Some such there are, who persuade thenselves, that by such answers as these, they have marvelous well excused themselves, & that nothing can further be added to their reptoofe. Indeed it is true, that God hath not given to everyone a like portion and an equal measure of his gifts and graces, but to some ten Talents, to some five, and to some but one, according to the parable, Math. 25, 15. But now, if so be that they who have received greatest graces and gifts from God, are bound of necessity, and under pain of condemnation to increase their measure, and to multiply their gifts, what then shall become of them, which remain in such security & carelessness, that they will take no pains by such wholesome and ordinary means, as the Lord hath appointed, to grow in grace, and to increase the small measure which they have of sound knowledge, faith, Repentance, zeal of God's glory, and the rest? If the righteous (saith Peter, 1 Epist. 4, 38.) shall scarcely be saved, where shall the ungodly, and the sinner appear? If those that have received greatest gifts & graces of sanctification, have need, nay must of necessity labor and endeavor to increase in every of them: Much more then undoubtedly doth it stand such upon to labor and endeavor, who have either little or none at all. When any occasion or opportunity is offered unto us for the ataining of any worldly commodity. Wonderful it is to consider, how ready and diligent men will be about the same, thinking no pains to great, but early & late, in cold and heat, they will be sure to provide for the enjoying of it, but as for the Heavenly Riches of the kingdom of glory, in comparison whereof, all earthly things are merely vain; yea, and vanity it self, although they be offered unto us today, and we know not whether we shall have eyes to see them, and ears to hear them tomorrow; nay although our own Consciences cannot choose but tell us, that unless we be furnished in some good measure with these things, it is utterly impossible for us to be saved; yet the least pains, the least cost that is bestowed heereabout, is thought to be too too much: nay though they be freely offered, we regard them not, we cannot find in our hearts to spare one day in seven to this purpose; but a great part even of that, must, and is ordinarily abused, profaned, and defiled, by the Cogitations, and by the words and actions of our corrupt and vn-reformed hearts; which surely, would not be done in such sort, and so commonly as it is, unless God had covered men with the spirit of slumber. Let us therefore in the fear of God, take due consideration of these things; and seeing it is most clear and manifest, by that which hath been spoken; as also, by dailye experience, that unless the Spirit of God dwell in our hearts, by the gracious regeneration and Sanctification thereof, we shall not only be secure and careless, and remain wonderful senseless in the mysteries of the Lord, according to his word, void of sound knowledge, of true faith, of true repentance; yea, and utterly without all true peace of conscience, all true joy in the Holy-Ghost, of all true assurance of God's love, and of eternal life, but grow and go forward from evil to worse; in Ignoraunce, Infidelity, and hardness of heart, in pride and all manner of profaneness, even until we run into a reprobate sense. That therefore, as we tender the glory of God, & our own salvation, we be duly mindful to pray & beseech the Lord for the continual residence of his blessed spirit, not only to expel and vanquish our natural dullness and untowardness, all high and arrogant conceits of our own Wisdom, knowledge, and uprightness; but also to sanctifye us to a cheerful and effectual accomplishment of every duty, which God requireth at our hands. Always to this end, and for the obtaining of this grace, zealously & religiously using such ordinary means as the Lord hath appointed, as Prayer, the hearing of the word of God preached, reading of the holy Scriptures, and such wholesome Doctrines and exhortations as are derived from the same, as also often Conferences with such as are able to instruct and confirm us in the truth; yea, until the word of God dwell in us plenteously in all wisdom, and spiritual understanding, and we become able to comprehend with all Saints, what is the breadth and length, and depth, and height; and know the love of Christ, which passeth all Knowledge, and so be filled with all fullness which cometh from God. The which graces, the Lord vouchsafe us all, for Jesus Christ's sake, Amen.

The tenth Sermon.

WHen he saith in the second place, that God hath also given them eyes that they should not see. The sense of these words being considered in that [Doct. 1] which goeth before. We learn for the Doctrine, that blindness of mind, is a sin wherewith God punnisheth wicked and ungodly Reprobates, and which maketh them guilty of eternal death. Bodily blindness is a grievous misery and affliction, but not properly sin, nor always inflicted for sin, as our Lord Jesus Christ hath plainly expressed, John 9, 2, 3. in the answer which he made unto his Disciples, as concerning him that was borne blind. It being there recorded, that when the Disciples asked him, saying; Master, who sinned; this man or his parents that he was borne blind? Jesus answered, neither hath this man sinned, nor his Parents but that the works of God should be show • on him.

The Reason [Reason] wherefore God thus punnisheth sin with sin, that is, inflicteth blindness of mind (which is in it se • a sin) as a punishment of sin, is this because there is none in this sort blind but they have willfully plucked out they own eyes (as it were) before, in resisting or refusing the light of the truth, freely and daily offered unto them, Thorough the ignorance that is in them (as the Apostle speaketh of such, Eph. 4, 18) and because of the hardness of their heart. Thus blind and hard-hearted were the Jews (for the most part) and this is the reason of the same. Clearly did the Sun of righteousness shine unto them, but they could not away with the brightness of it; They loved darkness rather then light (as Christ speaks of them, John 3, 19) because their deeds were evil. With their bodily eyes, they saw clearly enough, and were otherwise (undoubtedly many of them) men of great knowledge, wisdom, & experience, but being puffed up with too proud conceits thereof, and preferring it above the simplicity of christs gospel, whē they professed themselves to be wlse, they became fools (as the apostle speaks, Rom. 1, 22.) and instead of seeing all things (as they persuaded themselves) they becam as blind as Bats, and clearly discerned nothing at all. Very greatly, Deutronomy 4. doth Moses magnify the people of Israel, to be a wise people, and of understanding, & a great nation, because the Lord their God was near unto them, in all they called unto him for, and gave them Ordinances and Laws most righteous, to which effect also speaketh the Apostle, Ro. 9, 4, 5. saying, that unto them pertaineth the adoption and the glory, and the Couenants, and the giving of the Law, and the service of God, as the promises that of them also are the fathers yea Christ himself concerning the flesh, wh • is God over all blessed forever, Amen. Bu • yet notwithstanding all these most excellent privileges and perogatives, we may see, Isaiah 42, 18. howe they are e • pressely termed both deaf and blind. An • why? Because they quenched the ligh • which God had kindled for them, & d • spised the doctrine, which contained the whole wisdom. Heereby, they becam • not only blind, but doubly blinded; i • so much (as the Prophet there giveth t • understand) the ignorance of the He • then and Infidels, became as nothing 〈◊〉 comparison of theirs, who had thus r • iected the grace of God, when it was put into their hands. With that Text, I alleged out of Deut. 4. the Jews do arm themselves even unto this day, & thereupon take great occasion to boast of thenselves. It is said of us (say they) that we be men of understanding, a people of great wisdom, of passing Nobility & worthiness, this is true. Thus indeed was it said of them in times past, and thus great should their honor have continued until now, if they had held fast the treasure which God gave them, and had kept it well. But seeing they be fleeted away from the Lord, and have a veil cast over their hearts, as the Apostle speaketh, 2 Cor. 3, 15. seeing from time to time they disobeyed the Prophets, rejected Christ Jesus, and becam hardened against the Doctrine of salvation; they are worthily now become as blind and ignorant, if not more blind and ignorant then the very Heathen. For needs must they (who have heard the voice of God, and refused to obey) be stricken with the spirit of dizinesse, and be carried away of the Devil, they not offending of simple ignorence, as the heathen do, but of a willful rage, which is most desperate and intolerable. For this cause doth the Prophet, Isaiah 42. thus upbraid them, saying, Hear ye deaf, and ye blind regard that ye may see. And why speaketh he to the deaf & blind to hear and see? he addeth the reason, because they had seen and herd enough, but regarded it not. We may see also in that place, how the Lord complaineth of the labor which he lost, in teaching his people, how he had done works enow among them, but they had neither eyes to see, nor ears to hear, but in blindness passed all the heathen and unbelievers, they willfully shutting their eyes, and hardening their harts, that they might not perceive nor understand. This may further be amplified by other examples. If we consider what manner of men Job's friends were, which talked with him in the time of his affliction, it appeareth plainly by the story that they were excellent men, and of experience, no fools, but of great wit, & yet for all that doth he say of them, ch. 17 that God had hid their heart from understanding. The Philosophers among the mē of Athens, were famous for their wisdom and knoledge throughout the world, and surely very wise they wer indeed, for the discerning and understanding of natural things, yea and so as few in any age since have attained unto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaketh expressly of them, Ro. 1. because they disdained to contain thenselves within the bounds of that wisdom and knowledge which God by his creatures had revealed to them, but would needs be climbing higher: when they thought themselves wise, they became fools. Solomon (as we read, 1 Kin. 4, 29, 30) had wisdom & understanding exceeding much, & a large heart, even as the sand that is on the sea shore, his wisdom excelled the wisdom of all the children of the East, and all the wisdom of Egypt, for he was wiser then any man, but yet wanting the continual direction of God's word, he was at length, (notwithstanding his abundant wisdom) carried headlong into extreme folly, yea to the very sin of Idolatry, which is of all others most loathsome and odious in the sight of god. Paul was a wise man before the time of his calling, yea, not only wise, according to the wisdom of this world; but after a sort very zealous and religious, as Phil. 3, 4, 5, 6, 7, 8. If any man think that he hath whereof he might trust in the flesh: much more I, Circumcised the eight day, of the Kinred of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews, by the law a Pharisee. Concerning zeal, I persecuted the Church of Christ, touching the righteousness which is in the law, I was unrebukable. But after he was once converted to the Faith of the Gospel, then mark what he presently addeth. But the things which wer vantage unto me, the same I counted loss for Christ's sake; yea, doubtless I think all things but loss, for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win Christ, &c. Many men most worthily famous for wisdom and understanding there are at this day; yea and so, as few ages in former time have had experience of the like, but yet the wisest of them all, without the direction of gods word, is but a very fool, and may learn by the word of God to be much more wise. Al the wisdom of the world, in comparison of the Wisdom of God's word, being utterly vain, and not worthy of any account at all. And therefore notably, 1 Cor. 1, 19, 20, 22, 23, 24. It is written (saith S. Paul) I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdom of this world foolishness? And a little after, the Jews require a sign, & the Grecians seek after wisdom. But we preach Christ crucified unto the Jews even a stumbling block, and unto the Grecians foolishness: But unto them which are called both of the Jews and Grecians: we preach Christ the power of God, and the wisdom of God. The Apostle in these words manifestly concluding, that all the Wisdom of this world, is but mere vanity and foolishness, if it be not beautifyed and adorned with the wisdom of God's spirit; & if it have not the word of God, a continual directer of the same. Many more Testimonies and examples might be remembered, for the further enlarging of this point, but by these you may see, what blindness of mind is; yea a much more wretched and miserable blindness, then outward and bodily blindness, & coming (as it doth) through the neglect or contempt of the light of God's truth, it is a grievous sin wherewith God doth punnish the wicked, and which maketh them guilty of eternal death. And now let us proceed to make some use of that which hath been spoken. First, seeing the Jews are thus blamed by the Prophet Isaiah, as we have heard out of chapter 42. notwithstanding Moses before, Deut. 4. had recorded them to be a wise people, and of great understanding, and especially seeing the Scribes & Pharisees, being the chiefest and learnedst among all the rest, were of such blind minds, as Christ also, John. 9, 41. discovereth them to be, let us come to our selves, & consider, that if this happened to the natural branches (as the Apostle calleth them in this Chapter:) what then may become of the wild branches that are but grafted in? It is certain that the Jews went before us in preeminence, and had the Birthright in God's church, being the first believers. And which more is, at such time as we were strangers unto God, they were of his house and family. And yet notwithstanding, they are more worthily condemned of greater blindness then the heathen, that had never any taste of the truth, nor any spark of sound knowledge: and if they be thus condemnd, what shall be said of us, unto whō all things are now much more excellent? For in the gospel which is now preached, the face of god shineth in such wise, through Jesus christ (who is the lively image of God his father) that we may discern him as well, as if he were dwelling amongst us. And now, if we have not our eyes open to receive his doctrine, & be not diligent to profit therein, must not y ^e vengeance the prophet speaketh of, worthily light upon our heads, that we shall be made more blind and brutish then the very Heathen? Because hearing we would not hear, and seeing, we would not see? And surely, how rightly this judgment is already executed, it is most lamentable to consider. Look upon the Jews and Turks, and they bear some reverence to their Religion, and so do the Papists too; and yet are all of them through their own fault, cut off from the Church of God, though surely (if we seriously consider, how much more clearly the light shineth amongst us, then among them) neither of them so much too blame as we. For do not many among us, know and profess one thing, and practice the clean contrary? and are grown to such a sencelesnesse of mind, that they have no remorse of Conscience, for anything at all? But I will let this pass, and come to a second Use, we being also taught from hence, that as Elihu [Use. 2] speaketh. Job 32, 9. Great men are not always wise, neither do the aged always understand judgment. The Scribes and Pharisees among the Jews, were not only men of great countenance and authority, but men also of great learning and knowledge, and yet we see by conference of this text, with John. 9. and other places, what blind guides they were, and how marvelous ignorant and senseless in the Mysteries of salvation. So that we must not take it for a general rule, that everyone that is in high place of authority, must needs also be a man of deep wisdom and knowledge. And that everyone that is a great Scholar, & hath taken degrees in the Vniuersity, and is become a Doctor, or a great Prelate in the world, that every such one (I say) is without all question, a sound and a good Deuine, and so as everything is absolutely to be believed and resolved upon, which they shall teach, enjoin, or command. For God can blindfold such as well as others; and in all wisdom, knowledge, and understanding, and in all the sanctifying gifts and graces of God's Spirit, make very simple, base, and unlearned men, very highly to excel and go beyond them, according to that of our Lord Jesus Christ, Luke 10, 21. That same hour (saith the Evangelist) rejoiced Jesus in the spirit and said, I confess unto thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and learned, and hast revealed them to Babes; even so Father, because it so pleased thee. And 1. Cor. 1. Brethren (saith the Apostle) you see your calling, how that not many wisemē after the flesh not many mighty, not many Noble are called: But God hath chosen the foolish things of the world, to confound the wise, & God hath chosen the weak things of the world, to confound the mighty things, and vile things of the world, and things which are despised hath god chosen to bring to naught things that are, that no flesh should rejoice in his presence. According also as besides the consideration and example of the blind man, of whom we read, John 9. by the answers which he made, so confounding the Pharisees, being at that time the great Rabines of the world, as that they knew not how to reply, nor what to contradict, but from wicked words were fain to turn themselves to cruel deeds; this may further appear by sundry other authorities. The very Apostles of Christ, before the time of their calling, were but silly and ignorant men for the greater part; and after their vocation, as well in the time of Christ, as after his assention, of very small estimation and account in the world, insomuch that the Apostle Paul complaineth, that they were esteemed but even as it were, the off-skouring of all things: and yet, what great & notable things, it pleased the Lord to effect & bring to pass by their ministry, the history of the scripture doth most notably declare. The Lord in heavenly wisdom thus mightily working by weak means, that it might apear, that the gifts and graces of his spirit, are not tied either to the persons of men, or to any means that can be used. God ordinarily (I deny not) giveth his gifts and graces by means, but they are not tied I say, neither to men's persons, nor to men's places nor to any means. But the lord God ofttimes without all respect of these things, that himself may have the whole glory, confoundeth the learned by the unlearned, the wise by the foolish, the strong by the weak, according as besides the examples already alleged, what notable experiences there were hereof, in the Martyrs of Christ, in the days of Queen Mary, how wonderfully the gret Bishops the Doctors, add Learned men, were oftentimes confounded and put to the foil by marvelous seely men to look upon, and who were altogether unlearned; & not only by unlearned men, but oftentimes also even hy simple and seely women. It is surely very admirable to see and consider in the Ecclesiastical history written of them. Furthermore, from [Use 3] hence ariseth a very profitable lesson for all such as take pride in their own wisdom, and presume upon their own sharp wit, skill, and policy, that in the fear of God, such learn hereby to humble themselves, knowing that God in a moment can utterly bereave them of all sense; and if in the matters of this life, (as oftentimes it cometh to pass. None found more fools, then such as will brag most of their craft and subtlety, nor any verier Cowards, then such as most boast of their strength and man-hood:) howe much more then in matters of Religion, & of the secrets of God's kingdom, which are contrary to natural reason, & which cannot be known without the special illumination of God's spirit? It is undoubtedly a great offense to simple and ignorant men, and a great stumbling-block in their way, to see so great difference of judgment among the learned, and to hear them so confidently affirm contrary things. How shall we do (say they) and what shall we resolve upon, when those that are of so great knoledge and understanding, do agree no better among themselves? Many great Learned men there are among the papists, and yet almost in all fundamental points of Religion, differ from the Protestants. Neither also do the learned Protestants agree in one. For what a pitiful breach, (say they) is there among us at this day? And what a lamentable rent hath it already made? Many congregations deprived of their painful Pastors, and wandering as Sheep upon the Mountains, without a Shepherd? Indeed, these disagreements and unhappy contentious, are very prejudicial and hurtful (I confess) to all such as observe them, and cannot discern and judge aright. But to remove this stumbling block as well as I can. First we must know, that it is no new thing to see contentions and disagreements in the Church. It hath always been so from the beginning, as in S. Paul and Barnabas, Victor and Iraeneus, Polycrates and Auicetus, and the Lord in his heavenly Wisdom and providence doth see it fit, that it should so continue, that such as are approved may be known. But howsoever the case standeth betwixt the papists & us, of which I have often spoken heertofore; yet surely, the contentious among our selves, seeing we all agree in the substance of religion, & differ in no material or fundamental point, are not so great, as should either make any separation, or enforce any such breach or rent amongst us, if those in Authority be pleased so to judge and esteem of the perticulers in controversy, and (according to the nature of indifferent things) to leave them to a free and an indifferent use. As those differences ought not (as I said) to make any breach, separation, or rent; so do not I hold them of sufficient force, to make any man stagger in the way of salvation, seeing we all agree therein; and there is (the Lord be praised) no difference at all in that behalf. And for the shutting up of this point, let everyone know, that all the wisdom of God, is foolishness to man's reason, & therefore not to be meruelled at, though men of great learning, wisdom, & knowledge, as touching the world, be yet blind and far to seek in heavenly things, until it shall please God to enlighten their eyes by his blessed spirit. And that therefore, we evermore take • heed that we depend not upon men, but always hearken what the word of God saith, pray to God to guide us by his spirit, and so to govern us, that we may clearly see, in the very midst of the darkness of this world. The word of God (as S. Peter calleth it) is a sure word, whereunto if we take good heed, as unto a light that shineth in a dark place, we shall never do amiss, neither in matters of religion, nor of this life; but being not guided nor directed thereby, not having that for a Lantern to our paths, and for a light to our steppes, it is impossible to do anything in the whole course of our life, that is pleasing and acceptable in the sight of God, although there be nothing but darkness in the world, yet if we follow the Doctrine of God's word, and have the joint illumination of God's spirit, we shall be well guided: Whereas contrary-wise, if leaving the word of God, we trust to our own wit, or depend upon men; say as they say, only upon a conceit that we have of their learning, wisdom, authority, or godliness. without due trial and examination, whether it be well or ill: God will not exalte us (as Job speaketh,) but at length forsake us, give us up to strong delusions, that we should believe lies, as the Apostle speaketh, 2 Thes. 2, 11 12. that so in the end we might be worthily damned. According as thorough want of such heavenly direction and assistance, how God giveth some over to absurd and monstrous opinions, some to one s • nne, and some to another; and so as they grow to such a willful and obstinate hardness, custom, and continuance therein; that although all men reprove them, and cry shame upon them for the same, yet will they not blush nor be ashamed, but shamelessly go on, even like the Horse and Mule, as David speaketh, that have no understanding, it is most grievous and lamentable to consider. Next, [Use 4] we learn from this Doctrine, and it is very apparent, that until such time, as it pleaseth the Lord God in mercy and loving kindness to open the eyes of men that they may see, to open their ears that they may hear; and therewithal to mollify and prepare their hearts, that they may receive instruction, and yield obedience. It is impossible that they should either know him aright, believe his promises, see their sins and transgressions, be touched with any true remorse, bring forth any fruit of repentance, glorify or worship God, or do any other thing at all, that may either bring them to true peace of conscience, or tend to the sealing and assurance of their salvation. If it be demanded why the Lord openeth the eyes, and sanctifieth the hearts of some to faith and obedience, and not of all; giveth grace to some for the glorifying of God in their mortal bodies, and for the sure sealing of their own salvation in the fruits of repentance and newness of life, and suffereth others to remain in the blindness, ignorance, & hardness of their own hearts, without any effectual calling at any time: We must know & understand for a full and sufficient answer hereunto, not only that all these graces I have spoken of are the gifts of god, who being indebted to no man, remains at his free choice, whether any shall be partakers of them or no; but also, that they are proper and peculiar only unto God's children, and never bestowed by the lord upon any other. Unto them alone, it is given (I say) to know god aright, to have true faith in his promises, to be touched with true Repentance & remorse of conscience in regard of their sins, to have true zeal of God's glory, peace of Conscience, joy in the Holy-Ghost through the assurance of God's love, and of eternal life. But as for all those that are not elected nor sanctified from above, how far they continue forever, without the enjoying of any of these, what means soever be used, for the planting of them in their hearts, we have made it so manifest heretofore in the examples of Kain, Pharaoh, Esau, Judas, and of the Scribes and Pharisees, as that I need not stand now any longer upon it.

Last of all, we may learn and observe [Use 5] from hence, that there is no greater misery or wretchedness, then when men are ignorant and senseless of their miseries, and do not see or discern the wretched estate and condition wherein they stand. Thus stands the case with all those to whom God hath given eyes that they should not see: & thus wretched & miserable was the estate and condition of the Jews for the most part, and especially, of the Scribes and Pharisees: As ignorant and senseless were they in the doctrine of the Law and Prophets, as if they had never read them, and yet boasting & bragging as if they alone had the Key of all sound knowledge and understanding; as blind as Beetles in the matters of religion and godliness, and yet persuading thenselves & setting a countenance upon the matter, as if they clearly saw, and discerned all things, accounting the common people, even accursed (as we may see, John. 7, 49.) in regard of their ignorance, they themselves in the mean season, being not only the cause of their ignorance; but as far from sound knowledge in many respects, as any other; yea and surely it is manifest, not only in their example, but by many other, that there is no one thing that more hardeneth any man's heart against the sincere embracing of the Gospel, & Religion of Jesus Christ, and for the contemning of those that preach and prof • sse; then a proud conceit of their own wisdom, knowledge and godliness, according to that, Prov. 26, 12. Seest thou a wise man (saith Solomon) in his own conceit? More hope is of a Fool, then of him. True wisdom and knowledge, according to God's word, is an excellent gift and grace of God's Spirit, as saith the Apostle, 1 Cor. 12, 8. the beginning thereof is the true fear of God; as David Psal. cxi, x. and Solomon Pro. 9, 10. do plainly declare: She is better then precious stones (as he saith again, Chapt. 8.) and all pleasures are not to be compared unto her. But as for all our own wisdom, it is but mere foolishness before the face of God, with a vain conceit whereof, whosoever is puffed up in his own heart, he maketh himself thereby most odious and loathsome in the sight of God, and most worthily incurreth his fearful curse according as it is pronounced against all such, Isaiah 5, 21. Woe unto them that are wise in their own eyes, and prudent in their own sight. Not without great cause doth the Apostle Paul. Rom. xii.xvi. exhort the faithful to lay aside all opinion of their own wisdom. Be not wise (saith he) in yourselves. The which exhortation, as it hath always been necessary, so never more necessary then for this time, great being the number of them (the Lord knoweth) at this day, who although they be so blind and senseless in the matters of God's glory, and of their own salvation, that they see nothing at all, as they should see; yet persuade themselves that they see and discern everything as clearly & perfectly as any other: who although they understand not aright, so much as any one principle of religion, yet are not ashamed to compare with the Ministers of Christ, as if they understood them all as well as they, yea & in many perticulers could teach them. They that would be Doctors of the Law (as S. Paul speaks of such, 1 Tim. 1, 7.) and yet understand not what they speak, neither whereof they affirm, who although they make a common custom of swearing, cursing, & blaspheming, yet will they justify themselves (when there is any question of it) that they use the Sacred name of God, as reuerendly & religiously, as any other. Who, although by their haughty looks, stately gestures, imperious speeches, and peremptory censures, they discover themselves to be marvelous proud and arrogant; yet (as if they alone had the spirit of humility and lowliness) they account all others proud but themselves, and especially those that shall presume to tax and find fault with them for the same, howsoever never so much with the spirit of meekness: who although they be so full of malice, and envy, that they can never be appeased, nor yeilde to a Christian reconciliation when they are discontented, and have conceived (though never so unjustly) any displeasure, but must needs be quarreling still, contending & brawling with one or other, beating their heads upon nothing more, then how to work mischief, and by despighting their Neighbors to revenge themselves; yet talk with them, & they will make you believe (if words will prevail) that they dislike contention & strife as much as any, and that none can be more desirous of peace & love; who 〈1 page duplicate〉 〈1 page duplicate〉 although they make no conscience how they dissemble and lie for their advantage, how they defraud poor men of their due; how they oppress & circumvent the simple minded, ensnare and entangle them by cunning devises; Nay, how they pray even upon poor Orphans and fatherless Children, & enrich themselves by their great loss and utter undoing; yet will they still profess and say, that their meaning is most honest and plain, that they keep good consciences, that they do all for the good of such, that they be not covetous, that they be no oppressors, but deal as they would be dealt withal. And lastly, who although in regard of all these things, as also of their scoffing, unchaste behavior, railing, filthy talking, back-biting, and such like, they be evidently discovered and convicted in the judgment of all men that can discern, that they are but profane men, utterly void of sanctification, (without which no man shall see the Lord:) yet wretched and miserable men as they are, they either cannot, or will not see, and discern it themselves. But when they hear anything spoken, either in way of exhortation for their amendment, or in way of reproof in this behalf, and especially when the judgments of God are threatened against these sins; then right like the Pharisees, John 9, 40. will they labor and endeavor by all possible means to put it from them scornfully and disdainfully demanding as they did, saying; Are we blind also? Are we ignorant? Are we Swearers or Blasphemers? Are we proud and high minded? Are we envious, malicious, or given to contention, to oppression, lying, scoffing, or the rest? No, no, you yourself, or such and such are blind and ignorant; you yourself are proud and envious, and malicious, & contentious: It is you that oppress, that will lie, dissemble, that use to scoff, &c. we for our parts being free, & without fault, in each respect. Thus, are many at this day, as ignorant of their miseries, & as senseless in their sins, as ever were the Jews, or any other that may be remembered. But now, if this be a miserable blindness (as surely it is) what then shall be said of those, who yet in an higher measure, like the proud Pharisees, as though neither the Ministers of the gospel, nor any other (howe long soever they have been trained up in the School of Christ) were able to see and discern half so clearly as them selves, are become Patronizers and Iustifiers of many of these great and grievous enormities, that have been spoken? And will take upon them to maintain (and that with warrant too from God's word, as they idly pretend) that malice is not malice; envy no envy, scoffing no profaneness, Oppression, honest dealing; and so forth touching diverse other? And that although some men (whom they partially affect) be most apparently guilty in these, and every of these, yet for all this, they are honest men, good Christians, and no difference to be put betwixt them and others; but that they are in as good estate before God, as the best. Is it not a lamentable and pitiful thing, to see men that profess the Gospel, and take themselves to be grounded Scholars in it, to be thus blind? But being thus blind, it is marvel that they do not in plain and express terms, call evil good, and good evil. For in defending malice (as they do) to be no malice, scoffing, to be without profaneness, and oppression to be honest dealing: and in maintaining, that such as make a common custom of vain swearing, lying, filthy talking, contending, mocking, back-biting, &c. to be honest men and good Christians, it is as much in truth & indeed, as if in plain and express terms they should thus speak, as one day (if they continue thus halting) they shall be sure to find and feel. The Vanity of such men's pretences I shall have more fit occasion to consider another time; In the mean season, (howe clear-sighted soever they be in their own conceits, & of how much sounder judgment to discern) yet if this be not, to condemn the righteous, and to justify the wicked for a reward, which worthily deserveth a fearful curse from God: If this be not indeed to send Atheists to Heaven, and honest men to hell (as some here among us use to speak:) if God hath not covered such men with the Spirit of slumber, and blinded their eyes with a double miste of ignorance and error. Surely, I am so much deceived, that I dare not say of myself, that I do see; no not the truth of any principle whatsoever. But the contrary being manifest, I praise God, and so praying, that it would please him in like manner to open the eyes of such. If I should not be over long, I might here run further into a large discourse, & yet never sufficiently discover the corruptions that are among men, nay amongst our selves, and which hereby become so much the more dangerous and incurable, because like the blind Jews, we either do not, or will not see and consider how it is with us: but still make our selves believe, that all is well. In which security and proud conceits, so long as we remain, it is impossible that we should profit by the Doctrine of gods word, either for the increase of Knowledge, or of Faith, or of Repentance, or of any other sanctifying grace of God's spirit, without the which, there is no salvation. No meruel is it also, though there be so great diversity in opinions, such obstinate maintaining of unlawful and unwarranted resolutions, though men reject all admonitions and exhortations that are made unto them from day today to move them to amendment, and so obstinately remain and go on in their perverse affections & ungodly purposes. For so long as men are puffed up with such proud conceits of their own wisdom, knowledge, and sufficiency, as if all other were blind and could not see, and as if in comparison of that which they say and resolve upon, all other men's sayings and doings to the contrary, were but foolish and vain. What other effects can be expected or hoped for? But seeing (this being the Wisdom of the world) the end thereof tendeth to death (as the Apostle speaketh, Rom. 8, 6.) It behooveth us in the fear of God, to beware and take heed of it; and therewithal to pray & beseech the Lord to vouchsafe us the gracious assistance of his holy Spirit, that laying aside all opinion of our own wisdom, we may esteem and account our selves wise and prudent, able to see clearly, and rightly to discern and judge only so far forth, and no further then our hearts and minds are lightened and illuminated by God's spirit, and so as we may our selves wholly depend upon God, and cause others also to do the same. For this alone, is true wisdom, as Hosea showeth, chap. 14. and so consequently be never so froward or willful, either in our Opinions, or in our life, but that we may be willing to submit our selves, our judgments, and resolutions, to be reproved, corrected, and reformed by the authority of gods word, from whose mouth soever the same proceedeth; yea, although from such as in worldly respects, seem much more unwise and more simple then our selves. For this, I say again, is truly to be wise indeed. And therefore, most notably saith Solomon, not only Prov. 25, 12. that reproof and admonition to a wiseman, is As a Golden earing, and as an Ornament of fine Gold, wherein he will take pleasure and delight; but also, chap. 9. that he will settle himself to be reformed accordingly. Give admonition to the wise, saith he, and he will be the wiser; teach a righteous man, and he will increase in learning. It being on the contrary, the property of a foolish scorner, to hate him that rebuketh him. And therefore again in the same Chapter 9. Rebuke not a scorner least he hate thee; but rebuke a wise man, and he will love thee. And ch. 15, 12. The scorner loveth not him that rebuketh him, neither will he go to the wise. And this may suffice for this time.

The eleventh Sermon.

WHen he saith in the third place, that God hath also Giuen them Ears that they should not hear. The sense of these words being considered before, as how god according to his just & righteous judgments hath given them up to such a senseless security and hardness • of heart, as that they nothing regard th • Doctrine of God's word when it is preached unto them, to profit thereby in the sanctifying graces of God's spirit, and for the building of themselves up towards [Doct. 1] his heavenly kingdom. For the doctrines. First generally, we may learn & observe from hence, that as it is a great blessing of God, when he vouchsafeth any Nation or people the free passage of his word and Gospel, and the beautiful steppes of faithful Pastors and Teachers, zealously by preaching, exhortation, & doctrine, applying themselves to call and conuet • the elect of God from darkness to light, from sin to righteousness, from the power of Satan unto his Majesty, that so they may obtain forgiveness of their sins, and inheritance among them that are sanctified through faith in Christ; even so on the contrary, can the estate of no Nation or people be more wretched or miserable, then of such, as obstinately reject the wholesome Doctrines and instructions delivered unto them, and harden their harts against the faith and obedience of the same. It coming to pass through the just judgment of God, that they who thus refuse the love of the truth, being offered unto them in a tender regard of their salvation, should be given over to the believing of errors and lies as a sure seal of their just condemnation. This consideration you see here naturally & necessarily arising from this Text. And thus stood the case with the Jews, and hereof in them have we a fearful example. What a tender care our Lord Jesus Christ had of their good and salvation; how diligently he trauayled (to this end) from one place to another, preaching in all their Cities & Synagogues, teaching them the right way to the kingdom of God, and exhorting them to Faith and Repentance, that they might be saved, the History of the Gospel doth plentifully declare. But what small fruit ensued thereupon; how obstinately they hardened themselves against his Doctrine and exhortations, and not only continued, but even increased in ungodliness and unbelief, it is grievous & lamentable to consider. And this present Text (conferred with other places) doth show it most plainly, that they wer not simply unbelievers, but malicious unbelievers, willfully & maliciously obstinate and hard-hearted against the truth. Not therefore refusing it, as not knowing it to be the truth, but therefore rejecting it, because it was the truth, as John 8, 45. Because I tell ye the truth, saith Christ, ye believe me not. Whereas on the contrary, how ready they were to believe, and give credit to the lies and errors of false Prophets, and dissembling Hyppocrites, our Lord Jesus Christ, John 5, 4, 3. plainly expresseth in a Conference which he had with them, saying; I am come in my Fathers Name, and ye receive me not; If another shall come in his own Name, him will ye receive. As if he said, his Doctrine will ye readily believe, he shall be kindly entertained at your hands. According as howe true this was by former experience, Gamaliel Acts 5, 36, 37. doth plainly declare, in the example of one Theudas, who rose up, as he saith, boasting himself; to whom resorted a number of men about four hundred. And after him, one Judas of Galilee, in the days of the Tribute, who in like manner drew away much people after him. Likewise afterward, as our Lord Jesus Christ foretold, Matthew 24, 24. That there should arise false Christ's, and false Prophets, who should deceive many: even so, how truly this was verified in the Apostles time, in the example of Simon Magus, it is manifest, Acts 8, 9, 10. where it is recorded, that he had so bewitched the people of Samaria, saying; That he himself was some great man, that they gave heed unto him, from the least to the greatest, saying; That he was the great power of God. Hardly at any time, expressed they such liking, either of Christ, or of his Apostles, although the Doctrine of Simon, and of the other two, directly tended to their destruction: Whereas the Doctrine of Christ, and of his Apostles, most notably tended to life & salvation. And now, as thus stood the case with the Jews in the time of Christ, & of his Apostles, even so also from time to time before in the days of the prophets. How zealous and diligent the Prophet Isaiah was in teaching and instructing the people of his time, the whole course of his prophesy doth plainly declare. But how few notwithstanding were profited by him to faith & obedience; his complain chap. 53. saying; Who will believe our report, and to whom is the arm of the Lord revealed? ) doth show it most clearly. And very little, or no better success had the rest of the Prophets, according as we may see further, in the seventh and eleventh Chapters of the Prophet Jeremiah. I have (saith the Lord, chap. 7, 25, 26.) even sen • unto you all my servants the Prophets, rising up early every day, and sending them, yet would they not hear me, nor incline then ear, but hardened their neck, and did worse then their fathers. And Chapt. xi. I have protested to your Fathers, when I brought thē up out of the land of Egypt unto this day, rising early and protesting, saying, Obey my voice. Nevertheless they would not obey nor incline their ear, but everyone walked in the stubbornness of his wicked heart. Whereas on the contrary it appeareth, Es. 30, 10. If they had preached flattering things unto them, & prophesied errors. And Mic. 2, 11. if they had prophesied unto them of wine & strong drink, encouraged them to licentious liberty and works of the flesh; very pleasant unto them should have been the voices of such teachers, and very ready would they have been to yield obedience unto their Doctrine. Many other authorities might be produced, but by these we may see, howe much more ready the people have been from time to time, to give ear unto lying and false Prophets, & to conform themselves accordingly, then to believe and embrace the wholesome Doctrines of the word of God, preached by those whom he hath sent to that end, and to yield obedience unto the same. And now, that hereunto they are worthily given over, through the just judgment of god, for the punishment of their pride, and hardness of heart, besides the plain and manifest testimony of the Apostle Paul. 2 Thes. 2, 10, 11, 12. for the approbation hereof, where he saith of the wicked, that Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusions that they should believe lies, that all they might be damned, &c. This is also very clear, 1. Kings 22. in the example of Ahab, who refusing the truth of God's word, in the mouth of his faithful Prophet Micaiah, was given over to credit the lies of false Prophets, to his utter destruction. And the very like example was there again in Zedekiah King of Judah, for preferring the errors and lies of the false Prophets, before the word of the Lord, in the mouth of the holy Prophet Jeremiah, which worthily also succeeded to his confusion. And now, as through the just and righteous judgment of God, it cometh to pass, that they which believe not the truth, should believe and give credit to errors and false Doctrines, to their just condemnation; even so in like manner, through the very same just & righteous judgment it cometh to pass, that they who obstinately refuse the holy practice and obedience of the truth, for the glorifying of God, in the fruits of the spirit, & in a godly conversation accordingly, should likewise be given over to the delights of sin and uncleanness, and so as they should wallow from one iniquity unto another, until the full measure thereof be heaped up together, for their just condemnation. As this is also manifestly proved. Ro. 1, 18, 21, 22. where the Apostle speaking of the wicked and profane, Which withheld the truth in unrighteousness. Because (saith he) when they knew God, they glorified him not as god, neither wer thankful, but becam vain in their imaginations, & their foolish heart was full of darkness, when they professed themselves wise, they became fools. And a little after, God gave them up to their harts lusts, &c. reckoning there up many particulars of most lewd & ungodly demenor wherein they defiled thē • elues, as you may see at large in the per • sing of thē. The which truth of doctrine, • esides the testimonies & example of the scripture, how truly also it is fulfilled in the Papists, who refusing and repelling from them the truth and sincerity of the Gospel of Jesus Christ, are given over (through the just judgment of God) to such an infinite multitude of errors, and damnable opinions, yea and to such an absurd, impudent, and shameless manner of defending and maintaining them, as is both horrible and lamentable to consider. And besides their example, how true this is in many others at this day, who regarding not the sincere Doctrine of Christ's gospel preached unto them, are given over not only to believe & entertain very gross and absurd opinions, tending to licentious and carnal liberty, and to a very bold and peremptory manner of maintaining them: but also to a sensual delight in all manner of vanity & profaneness: how true this is (I say) and what daily experiences there are of the same, every man's Conscience tha • hath any understanding, cannot but assure and certify him. Let the Minister i • a tender regard of the people's salvation, apply himself never so carefully & faith fully, to open unto them the whole counsel of God, showing them what the Lord requireth at their hands, what they ought to do to please him withal, and what to avoid least he be displeased: where there is one that giveth a religious ear thereunto, to glorify god, and to seal his own salvation accordingly, the greater part carelessly pass it over, as if it nothing concerned them. Whereas on the contrary, if we should settle our selves to preach pleasant things, and delightsome to the flesh, if we would sow pillows under men's elbows, and flatter them in their sins, tell them all is well whē it is stark naught, that they may well & lawfully swear idlye and vainly in their common talk, profane the lords day, scoff & mock, rail and revile at their pleasure, and such like, both our selves & our doctrine should be highly esteemed and well accounted of. In which manner of affections, howsoever many take great pleasure and delight, yea, and peradventure persuade themselves too, that they do well, and that it is more preciseness and curiosity, then needeth fo • men to be so strictly tied to the rule o • gods word, and therefore like the deaf • Adder, stop their ears against the voyc • of the charmer, charm he never so wisely, yet is this the just judgment of Go • upon thē. And thus in righteousness doth he punish sin with sin, giving them oue • to such hardhartednesse & profaneness as into the pathway of eternal condemnation, which refuse and will not submit themselves to be ruled and directed by the word of God, whiles the lord vouchsafeth the same unto thē. The consideration whereof, as it is sufficient to make a • such manner of persons to tremble and quake, if they be not utterly hardened, and past recovery, even so on the contrary to provoke all such as have any spark o • grace, zealously to lay hold on the presen • opportunity which God offereth in the ministry and preaching of the gospel, to redeem the time, & to glorify his majesty, & seal the assurance of their own salvation for the time to come, in sound knowledge & faith, and in an holy & religious obedience acordingly. Thus much generally. Now more particularly we are [Doct. 2] further taught from hence, that it is not a simple, and bare hearing of the word of God, with the outward ears, that maketh a man's estate, hapy & blessed before God, unless withal, through the supernatural & sanctifying grace of God's spirit, it take sound rooting in the heart, for the establishing of true faith, and for the glorifying of God in the fruits & effects of an holy conversation accordingly. This you may see to be here also manifestly taught. These wicked ones (of whom the Apostle here speaketh) with their outward ears, did, and could hear well enough, but not hearing to sound knowledge, faith, repentance, & salvation, they are rightly said not to hear at all. And this doth our Lord Jesus Christ expressly confirm, John. 5, 25. when he saith in plain terms, that the hearers of his voice shall live. Not speaking of everyone that heareth his word with the outward ears, but of such, who together with their outward hearing, do inwardly embrace and entertain it in their hearts. For many are outward hearers of God's word, and have the sounding voice thereof in their ears, and yet live not in that sense Christ there speaketh, but remain nevertheless most wonderful profane in their behavior, secure and senseless in their sins. It is not an outward hearing of the word of God then simply, and by it self, that is the power of God to salvation, that is effectual to our regeneration and sanctification, to the establishing of faith, and sealing of our salvation; but the inward receiving and embracing, it is that must bring peace to our souls in this behalf. According as this is yet further confirmed, John 8, 47. by the distinction which our Lord Jesus Christ there maketh betwixt the elect and the reprobate in this behalf, saying; He that is of God's word, heareth God's words; ye therefore hear them not, because ye are not of God. Not speaking simply there, of hearing, or not hearing with the outward ears, for so the Jews oftentimes heard the word of God, as well from Christ's own mouth, as otherwise, and so do many wicked and ungodly reprobates oftentimes hear the word of God at this day: but he speaketh of a religious hearing (as I noted before) whereby cometh sound knowledge, faith, with the other sanctifying graces of God's spirit (and which manner of hearing is proper only to God's children) & not of an irreligious hearing, which is proper to the wicked, and which tendeth neither to sound knowledge, nor true Faith, but to the further hardening of the heart, to the making of them without excuse, & so consequently to the sure sealing of their just condemnation. So great difference is there betwixt the elect and the reprobate in the hearing of God's word. And for this reason, as our Lord Jesus Christ most notably, Mat. 13, 20, 21 22. resembleth the hearts and minds of such unprofitable hearers, unto the highway whereof I have spoken heretofore; so also unto stony and thorny ground: For as stony ground, mingled with some earth, is commonly hot, and causeth the seed, that falleth therein, hastily to sprout forth, when as yet by reason of the stones the corn cannot possibly be deeply rooted, & therefore in the heat of summer both blade and root, do quickly wither & fade away, even so, some there are at this day, who oftentimes upon sudden motions, will be marvelous hot and vehement in the question of reformation, & take on for a time as though none wer half so zealous of God's glory as themselves, boasting how bold and resolute they would be, and how plain and direct in the discovery & reproof of that which they judge to be amiss, yea & that without fearing the face or authority of any man; if they should be called into question, and put to the trial, yea & how greatly they would rejoice in such troubles, & esteem them as their glory, and as an honor and crown unto them: whereas it is ordinarily found by experience, that such hot passions are ofttimes as quickly cooled, and in the time of any trial, none commonly found verier Cowards, then such proud and arrogant presumers upon their own strength, even in matters of more value, worth, and necessity. For God (as Saint Peter speaketh) resisteth the proud, and giveth grace to the humble. Many there are also, who when they hear the Doctrine of God's free grace and mercy in Christ Jesus, freely pardoning & forgiving sin, and when they hear superstition in fasting, in prayer, and such like things to be reproved, & men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all because they think under pretence of Christian liberty, to shake off the yoke of discipline and obedience to Christian exercises, and to use the cloke of God's mercy to cover a loose and licentious life; studying nothing in the mean time, but how to use the countenance of the gospel, to get riches, honor, worldly friendship and delights. But no sooner any storm of adversity, or heat of persecution beginneth to arise, whereof they must be partakers if they will be constant in the truth. When they hear their wicked & ungodly doings to be by Preachers sharply reproved, & 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 begin to understand, that neither christiā liberty can be any warrant of licentiousness, nor God's mercy any cloke to continue in sin, then presently they become so far out of love with the sincerity of the gospel, & religion of Jesus Christ, as that they utterly forsake & give it over; yea, and of these, many afterward become deadly enemies there-unto, and unto all such as preach & profess the same. Such hearers of the word of God were many of the Jews; for dreaming that Christ should come like an earthly Prince, that should conquer nations, and make them Lord's of the world, they at the beginning flocked unto him in great number, and shown such liking of him, and of his Doctrine, that the Pharisees and High-Priests were afraid to deal with him, as otherwise they would have done. But afterward, when they saw their expectations disappointed, and beheld how he was taken, and in his enemies hands, then could they cry, Crucify him, as well as the rest, and were well content that Barabbas should be let go, and Christ put to an unjust and cruel death. The third kind of evil ground, whereunto our Lord Jesus Christ resembleth the hearts and minds of such unprofitable hearers, is the thorny and bushy ground: whereby he understandeth such, whose affections are overcome with the greedy desires of riches and worldly pleasures. And surely, very aptly are riches and worldly pleasures resembled to thorns. For as thorns have fair green leaves, and beautiful blossoms that may allure a man to reach at them; so if he hastily take hold of them, he may be sure to be pricked by them. So there seemeth a certain beauty & sweetness to be in riches, thereby to purchase worldly pomp and pleasures, but if a man with greediness set his heart upon them, they will so wound him in every part, that without repentance, they kill him forever. For they wound not only in getting, but also in keeping, and in departing, yea and so, as surely there is nothing that doth so possess the heart of man, nor so mightily pul it from God & the care of our salvation, as these things do. Not without great cause therefore, doth our Lord Jesus Christ, Math. 6, 19, 25, 26. thus exhort, saying; Lay not up treasures for yourselves upon the earth, where the Moth and Canker corrupt, and where Thieves dignity through and steal, but lay up treasures for yourselves in heaven. And again, Be not careful for your life, what ye shall eat, or what ye shall drink, &c. but seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. Heerunto appertaineth that also of the Apostle. 1 Tim. 6, 9. They that will be rich, fall into temptations and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction; for the desire of money is the root of all evil, which while some lusted after, they erred from the Faith, and pierced themselves thorough with many sorrows. Let us heerewithall also consider how Solomon (who above all other had good trial of these earthly things) how he (I say) describeth the vanity of them. Eccles. 2, 4, 5. where he saith, that he had built houses, planted vineyards, gotten servants and maids, had children born in his house, that he had great possessions of Beeues and Sheep, above all that were before him in Jerusalem, that he had gathered unto him Silver and Golde, and the chief treasure of Kings and Provinces, &c. And a little after the rehearsal of these and such like things, it followeth. Then I looked upon all my works that mine hands had wrought, and on the travail that I had labored to do: and behold, all is vanity and vexation of the spirit, and there is no profit under the sun. This is Solomon his judgment, that all things under the Sun are vain and unprofitable. Al flesh is grass (saith the prophet Isaiah, also chapt. 40, 6, 7, 8.) and all the grace thereof is as the Flower of the field, the grass withereth, and the flower fadeth, &c. but the word of our God shall stand forever. Whereby we are taught that as man's life it self, is vain and transitory; so are all those things, wherein it glorieth and taketh delight; Honor, Dignity, Riches, Friendship, Health, Strength, Beauty, and such like, all which may be had and lost in an hour. And therefore, a great vanity of vanities it is, for these so vain, frail, and uncertain things, to neglect the advancement of God's glory in our mortal bodies, and the inestimable treasures of his heavenly kingdom. For this cause, most notably thus exhorteth S. James in his first chap. saying, Receive with meekness the word that is graffed in you, which is able to save your souls. Plainly teaching in that phrase of speech, that to the end men may effectualy profit by the hearing of God's word, and that it may be unto them a word of salvation, they must be religiously careful to hear and receive it with meekness. They must come and resort to the preaching thereof, with minds meekly affected, exhortable and tractable to all duties. The Lord God, who is most high and holy, most graciously promising to be present with all such as are meek and humble minded, and to give them grace to revive their spirits, and to give them life to guide & direct them, and to teach them his way, as Psal. 25, 9. Them that be meek will he guide in judgment, and teach the humble his way. And Isaiah 57, 15, I dwell (saith the Lord) in the high and holy place: with him also that is of an humble and contrite spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. And Chap. 66, 2, 5. to him will I look, even to him that is poor, and of a contrite spirit, & trembleth at my words. And a little after, Hear ye the word of the Lord, all ye that tremble at his word; which plainly importeth, that whosoever do not tremble at gods word whosoever in meekness of spirit and humbleness of heart, submit not themselves thereunto, for their instruction, reformation, and continual direction in the whole course of their life, all such are unmeet to hear the word of God; neither do the Doctrines and sweet promises of God's grace and mercy in christ Jesus contained therein, appertain unto them. For this cause, most notable lovingly unto this meekness of spirit, according to the rare examples of the same in him-self, exhorteth our Lord Jesus Christ Math. 11, 29. saying, Learn of me, that I am meek and lowly in heart; and ye shall find rest unto your souls. For why, the seed of God's word, in the hearts of those that are meek, and receive it with meekness and humbleness of Spirit, is fruitful, as in good ground, according to the Parable, Luke. 8, 15. whereas on the contrary, unto such as have proud & intractable hearts, it is altogether unfruitful, as in evil ground. For God (as you heard before) resisteth the proud, and giveth grace to the humble. And in the second Chapter of the Prophet Habakkuk. Behold, he that lifteth up himself, his mind is not upright in him, but the just shall live by his faith, yea, indeed the proud man is as he that transgresseth by wine, therefore shall he not endure. Now for the Uses. First, seeing it is evident by this doctrine, that there is a very great difference betwixt the elect, and the Reprobate, in the hearing of God's word, that therefore in the fear of God, we measure & examine our selves hereby, what our estate and condition is before the lord. It is not enough to hear the word of God, no nor yet to hear it so diligently, and with such attention, as that we can remember it, and make use and application of it unto our selves: For so did the Pharisees, as we see John 9. and thus much do, and may many other wicked and ungodly persons at this day. But here lieth the point. If when we hear the word of God purely preached, we so regard and remember it, and make such Use thereof, as that we can acknowledge in our harts the truth, the holiness and authority of it, and be moved by God's spirit to say in our harts with the Prophet and Apostle, as Rom. x.xv. How beautiful are the feet of them that bring glad tidings of peace, and bring glad tidings of good things? If hearing what God requireth at our hands, what we ought to do, to please him withal, and what to eschew, least he be displeased, we desire in our hearts to glorify him accordingly, praying for grace and Heavenly assistance: if hearing the sweet promises of God's free grace and mercy in christ Jesus, we be thereby allured to the love of God, and to the magnifying of his Mercy, with an humble acknowledgement of our own unworthiness: If at the denouncing of God's judgments against sin, we tremble in our hearts, and be touched with remorse, in regard of our manifold transgressions, grow in detestation of them, and unfeignedly desire grace to eschew sin, and to prevail against it (for the time to come) in all the lusts and temptations thereof. If (I say) we perceive our selves thus prepared and sanctified for the hearing and applying of the word of God, when it is preached unto us, and so as thereupon we zealously settle and resolve our selves to grow in knowledge, faith, and all other graces, according to the several Doctrines and exhortations which are delivered unto us, and the diverse occasions that are offered: Herein shall we have a most notable and comfortable testimony, that we are the children of God, & do belong unto eternal life, there being in this life no greater argument of God's especial love towards any, then if when the word is preached, he open their eyes for a right conceiving and understanding of that which is taught, and there-withal also sanctify and prepare their hearts for such an inward entertaining and applying of it, as I spake of before. But now on the contrary, if we feel not these effects, how is it possible for us to have this assurance? After this manner, if we examine our selves and others, according to the state and condition of the time, wherein we now live, we shall see sufficient cause of mourning and lamentation. Manie come to the hearing of God's word, and some surely so regard it when it is preached, that they can apply it to thenselves and others. When they hear vain swearing, cursing, scoffing, whoredom, lying, filthy speaking, malice, envy, contention and such like things, discovered, reproved, and condemned; they are not so blockish and senseless, but the Consciences of such as are guilty, are constrained to accuse them, that this and that is surely meant and spoken of them, and of such as they are. Heereby (I say) are such put in mind that they use to swear vainly, to curse, to scoff, to lie, and they cannot but be moved heerupon, to think that the preacher surely aimeth at them, because they are malicious, envious, given to contention, quarreling & debate, &c. Now this so far, were not amis, that men should thus observe and apply the Doctrine preached, but when instead of leaving or forsaking either their swearing, or their lying, scoffing, their malice, or strife, when they hear it reproved, they more and more flatter and harden themselves therein, and become puffed up with proud conceits, as men that think scorn to be taught and admonished, and therewithal (like the Pharisees) become enraged against the Ministers whom God hath set over them, as if all were spoken & done of malice, how naturally and necessarily soever it arise frō the Text: this is such a marking & applying of God's word, as is even accursed of God, and carrieth in the forehead of it, the very seal and mark of a reprobate mind. And yet whether the case doth thus stand with many at this day, who come to the hearing of God's word, and mark and apply it rather to the hardening of themselves in their perverse and proud conceits, and in their corrupt and unwarranted ways, then in any measure for the humbling of souls, and building up of themselves towards God's Kingdom, I refer to every man's Conscience, to examine and conclude.

Secondly, this Text and the Doctrine delivered thereupon, serveth most notably for the answering of two objections, the one concerning the Ministers of the Gospel, and the other concerning some of such as are hearers. It is a common Objection in the mouths of some, to the reproach (as they would have it) of some of Christ's servants, who preach to them the word of God, that they are unprofitable in their places, that God doth not bless their labors, and that their indiscreet & unwarranted proceedings in the duties of their calling, & in the course of their life, is a great stumbling block in the ways of the hearers, and a main reason wherefor the people for the most part be so careless in matters of religion, so little profit by that which is taught, and take so little regard of walking in obedience accordingly. And through this conceit do they take liberty to them-selves, for an odious and unchristian contempt and despising of God's Ministers. And so, as forgetting themselves, and never looking upon their own ways, they cast the fault of all the evil that is among them, upon such as continually labor to do unto them the greatest good. I will not compare the persons, for that cannot be (as I freely confess) without intolerable pride and blasphemy, but respecting the causes (which are one and the same) with as good right, might they so condemn the holy prophets and Apostles as the causes and authors of the people's ignorance, coldness, and carelessness in religion, and of all other evil in the days that they lived. The Prophet Isaiah preached to the people of his time, above sixty years, and the Prophet Jeremiah above 40. and all the other Prophets proportionably, and now I trust, they will not say, that the want of either discretion, or good government in the doctrine or life of these holy men, was the cause of the evil which was then among the people, yet with how small fruit they preached, and how little good they did with all their labor and endeavor, besides the whole course of their writings, and their lamentable complaints whereof I have spoken before, the event of God's judgments in punishing the Jews, doth further prove. For, for that only cause I mean, in contemning God's word, and for disobeying and persecuting the Prophets, did the Lord bring upon them the king of Babylon, who in the ninth year of Zedekiah king of Judah, came and besieged Jerusalem, and in the eleventh year took and ransacked it. God thus plaguing the contempt of his word, when after so long preaching no fruit would follow: & yet was not the Prophet Jeremiah in fault, nor other the true prophets of God: for the invasion of these strangers, for the overthrow of this noble City, or for the grievous captivity of this miserable people; but the looseness of their own lives, & their great contempt and ingratitude in those respects I spake before, most worthily brought this fearful plague and judgment upon them. The like might be said of Christ, and of his Apostles & Disciples, they most diligently preached among the Jews, but with small fruit, if we consider either the purity of the Doctrine, the excellency of the teachers, or the wonderful works and miracles, that wer by gods power wrought for the confirmation of that which was taught. Now, although there be no comparison betwixt the persons, as I said before, yet the doctrine which we preach is one and the same that Christ & his apostles have taught before us, and left unto us. And this further, I do not doubt, may be boldly and truly spoken, that howsoever our adversaries, by reason of our infirmities, have more matter, and greater likelihood; yet surely, as the ancient accusations of the wicked against Christ and his Apostles, were nothing but a color and pretence of reprobate minds, to feed themselves in the wicked contempt of God's word, and in a loose and unbridled kind of life; so is there no other account to be made of the greatest part of such slanders and reproaches as are uttered against the Ministers of the Gospel at this day. It is not my purpose (as God is my record) to patronize anything that in any of that calling may be found evil or amiss; nay, it shall be far from me (through God's grace) to iustifye myself in anything at all, that upon due trial & examination may be found worthy of reproof. For better were it (I confess) that Milstones were hanged about our necks, and that we were cast in the midst of the Sea, rather then our life or evil doing should be such an offense, as to hinder any one in the way of salvation. But my purpose is, to take from the men of this world, such pretences and excuses as they make, to nuzzle them-selves in a licentious life. And to let it appear, that that which they allege and Object against the Ministers of Christ, is not the main cause wherefor the sincerity of the gospel is so little regarded, our lord Jesus christ in that parable. Ma. 13. teacheth men to judge otherwise, to look into thenselves, & to search their own bosoms for the cause and reason wherefor the word of God hath no more place in them. Although the seed-sower be never so honest a man, and most skillful and cunning in his trade, though he make never so good choice of his seed, and be never so careful to purge and clear it from all damage; yet if the ground be barren and naught, his labor is lost, and no good effect can follow thereupon. And on the contrary, though the sower be never so unskillful in sowing, and have no desire at all that the seed which he soweth should grow and prosper; yet if the seed be good, and the ground too, it will grow and bring forth fruit. Now, as the word of God is the seed, so is the ground the hearts and minds of such as hear it preached. A good heart, wheresoever, or of whomsoever it hear God's word, nay though it be but read of a child, yet will it enter into him, and do him good. But a godless heart, a profane and Wicked man, though he hear never so good a man preach, nay though Christ himself, or an Angel from heaven, should speak unto him, and say, this is the doctrine of salvation, give good ear unto it, believe and embrace it; or this is the good and right way, walk directly therein; yet would he be never the better, but continue as profane (if not become worse) then ever before. And this may suffice for the answer to the first objection. For the second; it seemeth strange to many that are well minded, that the doctrine of the gospel, being (as it is) so purely and plentifully preached, and so wisely, so plainly and particularly applied to men's consciences, should yet be no more effectual to the reformation of men's hearts, and to the amendment of their lives, that men should be so little allured with the sweet promises of God's grace and mercy in Christ Jesus, or so little terrified with the denouncing of God's judgments. It makes them wonder, that any man that is either a vain swearer, or a scoffer, or a liar, or a filthy speaker, and that is guilty in himself, either of malice, or envy, of 〈1 page duplicate〉 〈1 page duplicate〉 contention of strife, or any other sin whatsoever, should hear these or any of these things so spoken against, and condemned by the authority of God him self in his word, and yet continue in them, or in any of them without repentance. O Lord (say they) what a pitiful thing is this, that any should thus willfully shut their eyes, that they may not see, stop their ears, that they may not hear, and thus harden their hearts, that they might not understand? To see a papist (that refuseth to come to our assemblies where the word of God is preched) to be thus minded and thus hardened in the lusts and affections of his own heart, it is not strange. But for any man that carrieth the name and countenance of a Protestant and professor of the Gospel, and that enjoyeth an ordinary ministry for his instruction and direction, to be thus evil affected, it seemeth undoubtedly very strange, and is a great astonishment unto many; yea, and makes many good men, not only to sigh & lament, but even with David, Psalm. cxix. To gush out rivers of water, for very sorrow •• d grief, that men should be so care • esse of their own good, and run so desperately to their own destruction. But surely, if with David we go into the sanctuary of God, and look well upon this chapter, and especially upon this text, & consider withal, how God hath Mercy • n whom he will (as the apostle speaketh again, cha. 9) and whom he will he hardeneth, that he covereth some with a Spirit of slumber, giveth them eyes that they should • ot see, and ears that they should not hear, we may see sufficient matter to clear all doubts, to cease all marvelling, all sorrow and mourning, and to say everyone to his own soul: why art thou cast down my soul? why art thou grieved or discoraged? The judgments of God are high & above our reach. If God hath given men over to such a reprobate sense, thus blinded their eyes, stopped their ears, and hardened their hearts, who can help it? It lieth not in our power, either to open their eyes and ears, or to mollify • heir hearts. We must pray unto God for their conversion, if it may stand with his blessed will, and use all good mean • (to that end) according to our places & callings, and so leave them unto god, saying as the Apostle speaketh in the latter part of this chapter. O the deepness of the riches both of the wisdom and knowledge of God: How unsearchable are his judgments, and his ways past finding out? Last of all, we may see further from hence, what a fearful thing it is for men to harden their hearts against the Doctrine of the gospel, and to be either so stubborn or malicious against the Minister that preacheth unto them, as not to regard the instruction and the exhortations which he doth teach and deliver. They hereby willfully shutting against themselves the gate of God's kingdom; & whereas the word of God is in it self, and unto the elect of God, a sweet savor of life, and the mighty power of God to salvation, they make it by this means, unto them, the savor of death & condemnation, to their fearful confusion for evermore. This is manifest also in the example of the Jews, they being a stubborn people, and most maliciously bent against Christ, because he would not flatter them in their sins, but plainly and particularly applied his Doctrine unto their consciences. No other effects can we see (in the greatest part of them) by all his preaching and continual exhortations, but the effects of men given over to a reprobate sense. Somtimes astonishment, sometimes palpable ignorance, sometimes mocking, wresting, perverting, slandering, persecuting, no sound knowledge, no true faith, no true repentance, no true zeal of gods glory, no fruit or effect of true love, nor any other thing at all, that might either bring them true peace of conscience, or tend to the sealing of their salvation. So that this may be a lesson, nay a fearful example for us, & for all posterities and generations to come, that we may learn to take heed how we harden our harts, or be malicious against those whom God hath sent to break unto us the bread of life, least God forsake us, yea even whilst he speaketh unto us by his servants, in the ordinary Ministry and preaching of the gospel. But that we humble our selves before the Lord, and crave the gracious aide and assistance of his holy spirit. It being most sure & certain, that unless the Lord join the efficacy of his spirit with the outward sound and ministry of his word, we shall be as malicious, as ignorant, as peevish and perverse, as far from having any sound comfort by that which we hear, as were the Jews, whose fearful example is thus set before us. And therefore, how highly it standeth us upon, to pray and beseech the Lord, so to prepare and sanctify our ears and hearts, that we be not idle, unfruitful, and unprofitable hearers of God's word, when it is preached unto us, but that we may evermore hear it, with that manner of hearing, which is proper and peculiar to God's Children, with fear and trembling, as the Word proceeding out of God's own mouth, and with joy and cheerfulness, as the word of life, yea, even as the power of God, to the everlasting peace and salvation of our souls: I need not urge it further, it being so clear and manifest, that everyone may clearly see and conclude with himself. It followeth in the latter part of this verse.

The twelfe Sermon.

THese words the Apostle addeth of himself, and they are not spoken by the Prophet Isaiah, but to be joined in sense with the latter ende of the former verse, as if it should be read after this manner, The election hath obtained it, & the rest have been hardened unto this day. And so all that goeth before in this eight verse, to be considered as a parenthesis, as spoken by the way, and consisting of it self. For the Doctrine then arising hence. We [Doct. 3] learn, that this difference is always to be found betwixt the elect and the Reprobate. The elect, howsoever they may be blind and ignorant, obstinate and untoward, and carelessly run headlong even according unto the lusts and affections of their own hearts, with the profane multitude of the world, to the ways & delights of sin and ungodliness, yet is it but for a time. The Lord of his infinite goodness and mercy (before it be too late) most graciously calling and converting them from darkness to light; from sin unto righteousness, from the power of Satan unto his Majesty, that so they may obtain forgiveness of their sins, and inheritance among them that are sanctified by faith in Christ Jesus. Whereas the Wicked and ungodly, as (through the corruption of their own nature, and instigation of Satan) their hearts and affections are set with delight on those things that are evil & naught; even so, do they continue and go forward from evil to worse, without remorse of Conscience, until they have heaped up the full measure thereof, for their just condemnation. According to that of the Apostle, 2 Tim. 3, 13. Euil men and deceivers shall wax worse and worse, deceiving and being deceived. Thus stood the case with the Jews for the most part. As in the days of the Prophets, Elias & Isaiah, they were given over to idolatry & other abominations, to infidelity and hardness of heart, contemned God's word, despised and persecuted the Prophets, even so (as the Apostle here giveth to understand) did they so continue unto that very time wherein he lived. The rest have been hardened saith he, unto this day. To this also most plainly, 2. Cor. 13, 14 15. Their minds (saith he) are hardened, for until this day, remaineth the same covering untaken away. And a little after, Even unto this day, when Moses is read, the veil is laid over their hearts. And after this manner, (through the just judgment of God upon them) do the greatest part of them remain in the like Ignorance, blindness, infidelity, obstinacy, & hardheartednes, even unto these very days of ours wherein we our selves do now live. The Children of God, whensoever either their own consciences do reprove them for sin, or others do exhort and admonish them, howsoever for a time they may pass it over, and regard it not; yet at length they will bethink themselves, be touched with remorse, and glorify God in the fruits of repentance and newness of life. David sinned grievously in adultery & murder, but being an elect child of God, he was no sooner brought to a serious sense and consideration of his sin by the Prophet Nathan, as 2 Sam. 12, 13. but with a penitent heart he confessed the same. Peter also, greatly offended in denying his Lord and Master, but he was no sooner put in mind of his sin, by the crowing of the Cock, but (as we may see, Math. 26, 75.) he wept most bitterly to consider his fall. Paul, before his conversion, was a grievous persecutor of the Church of Christ, making havoc of all such as professed his Name, as much as lay in him, but being an elect and chosen Vessel of God, he was no sooner admonished and exhorted to Repentance, but he presently settled himself to obey the Lord's will, as Acts 9, 6. Lord (saith he) what wilt thou that I do? As if he said, I am now ready to perform whatsoever it shall please thee to enioyn or command. But now, how contrary hereunto, is the affection and inclination of wicked & ungodly reprobates, we have examples in Kain, Pharaoh, Esau, Ahab, Judas, and in the Scribes and Pharisees, who although they were guilty in their Consciences of great and grievous transgressions, and often admonished and exhorted to Repentaunce, yet they still continued in their lewdness, & what outward show of remorse soever, they at any time made, it was altogether in Hypocrisy and dissimulation. What our general estate and condition is by Nature, how we are thereby dead in trespasses and sins, having no more power nor ability in our selves to recover the spiritual life lost, then there is power in a dead carcass, to restore it self to a natural life: the holy Scripture doth plentifully declare, John 5, 21. Colos. 2, 13. Ephes. 2, 1. and in many other places, as we have had often occasion to consider at large. But now, howsoever thus by Nature stands the case with all men, yet such among the rest, as do belong unto eternal life, the Lord doth not always leave in this wretched condition, but in due & convenient time delivereth them from the power of darkness, and bringeth them into the liberty of his adopted children, and sanctifieth them for the advancement of God's glory, and for the sealing of their own salvation, in the fruits of the spirit, in all goodness, righteousness, and truth, according to their several places and callings, and the diverse occasions that are offered. Dost thou then see any man carelessly and securely continuing in his old and former sins, that either from his cradle or otherwise heretofore, hath been a vain swearer, or a blasphemer, a whoremaster, a drunkard, a wrangler, a scoffer, given to contention, quarrelling, or debate, a liar, a filthy speaker, an oppressor, or a backbiter, and notwithstanding all wholesome instructions and exhortations that tend to the contrary, continues so still; is still a known and a notorious transgessor in these or in any of thē; as some such there are, who by any good means that can be used, will not be reclaimed, but always continue in their unregenerate estate, having so accustomed them-selves to these and such like things, and grown to such an habit in them, that there is now no more hope of their changing to the better, then of the black Moore his changing his skin, and the Leopard his spots, as speaketh the Prophet Jeremiah, ch. 13. Well know such a one, whosoever he be, and mark him out from among all others, to be in a most desperate and miserable condition. And howsoever the Lord God in mercy may hereafter cal & bring such to repentance (which is evermore to be desired & prayed for, if it may stand with his blessed will) yet know their estate in the mean time, (I say again) to be most fearful. And let all others learn by the example of such (as they tender the glory of God, and their own salvation) to beware and take heed of continuing in sin. It being the property of God's children when they are called and converted, to be so altered and transformed from their former corrupt & unwarranted conversation, that howsoever they cannot glorify God in such perfection as they would; yet the desires of their hearts, and the endeavours of their lives, are wholly addicted thereunto, and set thereupon. Whereas before, they were full of unrighteousness, fornication, wickedness, &c. (as the Apostle speaketh of the unregenerate Gentiles, Rom. 1.) being called and converted, they become Ful of goodness, filled with all knowledge, & are able to admonish one another, as he speaketh of the converted Gentiles, Rom. 15. Whereas before, all the Religion which they had, was only in words and outward shows, upon their conversion, it presently beginneth to be in all goodness, righteousness, and truth, they having a care & a conscience to amend their lives & to practice in the whole course of their conversation, whatsoever they know & profess, according to the will & word of God. If before they were vain swearers, now they have regard to use the Name of god with high reverence whensoever they speak or think of it. If before they have been unchaste & dissolute, now they have a care to keep their bodies & souls chaste and pure, as become the temples of the holy ghost: If before they were given to quarrelling, contention, & strife, now they are peace-makers, seek it, & follow after it: If before they have been scoffers, railers, filthy talkers, or slanderers, now their care will be to speak the words of truth & sobernes, that no corrupt communication proceed out of their mouths but that which is good to edification, & may minister grace to those that hear them: yea, and thus stands the case with them, as touching all other perticulers that may be remembered. According as of this difference betwixt the estate & condition of gods children, considered both before & after their calling & conversion speaketh the Apostle, Eph. 2. Wherefore remember that ye being in time past, Gentiles in the flesh, & called uncircumcision of thē which are called circumcision in the flesh made with hands, that ye were (I say) at that time without Christ, and were aliens from the Commonwealth of Israel, & were strangers from the Couenants of promise, and had no hope, and were without God in the world. But now in Christ Jesus, ye which once were far off, are made near by the blood of Christ. For he is our peace, &c. Heereof the Apostle Peter also 1 Pet. 2, 10. Which in time past, saith he, were not a people, yet are now the people of God, which in time past were not under mercy, but now have obtained mercy. And 1. Cor. 6, 9, 10, 11. after the Apostle hath reckoned up a great number of wicked and ungodly livers, Fornicaters, idolaters, adulterers, wantons, drunkards, railers, & such like, plainly denouncing, that no such shall inherit the kingdom of God: he presently addeth, saying, And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, & by the spirit of our God. Much might be spoken, and many other places alleged, but by this already delivered, we may plainly see, what a great change and alteration the Lord doth work and bring to pass in all those that do belong unto him. In all those (I say) that do belong unto him; for the Wicked, howsoever they may sometimes have some prick of conscience, and sudden motions unto that which is good, and so as they may seem to be sorry for their sins, and very resolute to walk in newness of life; yet as such motions are never wrought in them by God's sanctifying spirit, so have they never any certainty of continuance, but as a flame or flash of fire in straw or stubble, as they suddenly arise upon carnal respects, so as sodanly do they vanish & pass away again. Their stony hearts cannot be made flesh; all is quickly forgotten, and they are still the same men they were before. So then we see here (to conclude withal) that one course is to be taken with the godly, and another with the wicked, as well in the Ministry & preaching of the Gospel, as otherwise. Such as continue in their lewdness, and will not be reformed (but harden their harts, and make stiff their necks against such wholesome advise and counsel as tendeth thereunto.) Such are to be reproved and upbraided, as well with their former, as with their daily transgressions. A man may boldly say to such a one, thou hast always been of a lewd and ungodly disposition, as either in this or in that respect, and so thou art still; we shall do such no wrong at all, though we lay to their charge, and urge to their Consciences, one and the same sin and offense, and that again and again, yea, so long as they continue therein without Repentance. But when a man that hath been of a lewd disposition, is now become an honest man. If he were in time past, either a vain swearer, or a whore-monger, or a drunkard, a malicious, envious, or a contentious person, or any other way evil inclined, and hath now left his old and former sin, and endevoreth to walk in a better way. It standeth with no warrant from God's word, to object any former matter at all, to the disgrace of such a one. But God is to be glorified for his Conversion, and the party encouraged by all good means to a zealous proceeding in the obedience of the truth. So that fitly are all such here met withal, and justly reproved, who (to the disgrace of the glorious Gospel of Jesus Christ which they profess) are very ready to upbraid those that fear god with the sins and transgressions of their unregenerate estate with such faults & transgressions as they have committed before the time of their calling. As many such there are, who if they hear anything uttered to the praise and commendation of any man (for godliness & religion) whom they do not affect. If they know or can call to mind, or do but hear of any unwarranted behavior, committed by thē in the former part of their life, great or small; how long ago soever it wer done, & how penitent soever for it, they have been since, yet will they be sure, either to cast it in their teeth (if they presently confer with them,) or to blaze it abroad to the greatest reproach and disgrace of them, they possibly may. Thus did not the Apostle Paul deal with the Romans. After their calling and Conversion, he upbraided them not with their former Idolatry and profaneness, howe great and horrible soever it were, But God be thanked (saith he) Rom. 6, 17 That ye have been the servants of sin, but ye have obeyed from the heart, &c. And thus (I say) ought we to do, reproaching only such with their former transgressions, who willfully and shamelessly continue in them, but never objecting to the disgrace of any reformed Christian, what he hath been in times past, but giving thanks unto God for that he is now. And the which, to the end we may do in uprightness of heart, and without respect of persons, as occasion may be offered: Let us humble our selves before God in prayer, and crave the gracious assistance and direction of his blessed spirit.

Two Sermons upon these words, in the latter part of the twentieth verse.

LOuing and Christian Reader, when the precedent Sermons were ready for the Press, there was no intent or purpose that any other should be published. But before their full impression (and namely in this month of March 1612. ) it came to pass (through an ordinary and orderly succession) that these two ensuing, were likewise Preached. The which two, finding no better entertainment then the former, but the first of them being as much caviled at, perverted, and derided: some of the hearers applying it to themselves, and that as particularly as if they had been expressly named and pointed out. And thereupon kicking and spurning at it, as if all were spoken of malice, and as if the Pulpit were made a place by the Minister (by the disgracing of them) to revenge himself. It hath therefore been thought requisite, by some well affected, that they should be added unto the other, and that altogether should be tried and examined by such as fear God, & have godly wisdom & understanding to discern. 〈1 page duplicate〉 〈1 page duplicate〉 Unto whose censure, the Preacher doth most cheerfully and willingly, yeilde and submit himself.

To the godly disposed Reader.

THE Lord, the searcher of all hearts (Christian Reader) doth know, that when these Sermons were first preached, there was no purpose at all that they should come (at any time) unto the Press. And therefore were the several Doctrines applied, according to the occasion and necessity of the time, as might best fit the capacity, and tend to the good of those that heard them. Notwithstanding (for the reasons which in the Dedicatory Epistle are expressed) it hath since been thought most convenient and necessary, that they should be published. And howsoever upon a second view and meditation, many things might have been added, or changed to the better: yet (for the same reasons and considerations also) it was not judged either fit or safe. But that all and every part (as near as was possible without addition or detraction) should come abroad and discover it self (even at noon day) in matter and form, in the very same words and Phrases, wherein at the first it was delivered. Nothing doubting but the godly, learned, and judicious Reader, will thereupon be induced charitably to interpret all things, to bear with such defectes as he may discern and judge the best. Now if that which was intended thus for the good of a few (and tended to the offense and hurt of some) do by this means redound to the profit and comfort of many: (for one and the same Doctrine of Christ's Gospel becomes often (as it is well known) a savor of life to some, and a savor of death to others:) Let such as feel and find this profit and comfort, praise God for his merciful providence towards them in this behalf, and pray for the joy and comfort of him, who in this hath labored for the same unto them. And who in a greater measure (through God's assistance) shall express the desire of his heart herein hereafter, if God vouchsafe life and peace: and if this already done, have (as there is hope they will have) the wished effect. In the mean season, let all true Christians bear this Lesson in mind (as which by woeful experience) is found most necessary and profitable for them. That they take diligent heed (as they tender the glory of God and their own salvation) that they do not so much respect the persons of such as are set over them in the Lord, as the wholesome Doctrines of God's word, which they teach and deliver, least through a dislike which they have of the men, they lose the grace that is offered unto them. It being most sure and certain, not only by the examples and testimonies of the Scripture, but by lamentable experience, that where the people are ill conceited of the Minister, though he Preach the word of God never so soundly and sincerely, yet is the profit that they reap thereby but very small. Not without great cause therefore, to the end the Jews might believe in him as in the true Son of God, sent of God for their good and salvation: doth our Lord Jesus Christ. John 10. require at their hands a due consideration of his works. As knowing well, that until they had a good opinion of him, and by his works became persuaded that he was of God, whatsoever he should teach and Preach, would be but in vain, and without effect. And surely this is a point of great importance. Few among many duly considering, what great hurt they do to themselves, and how much they hinder the salvation of their own Souls, in withdrawing their hearts and affections from the Minister, and in nourishing strife and contention with him, whom God hath sent to break unto them the Bread of life. If the Minister for his part be not in truth and sincerity of heart, very willing and desirous to live in love and peace with those that hear him. If he be guilty in himself of bearing envy or malice towards any of them, he cannot withal but be guilty of his own Soul of unfaithfulness in his calling, and that he hath great want of true love, both towards Christ and towards his Church. And surely so long too, it is impossible that he should perform the duties of his calling, with such cheerfulness, zeal, and power, as otherwise he might. And therefore howsoever such a one doth worthily deserve to be sharply censured and reproved, yet must the people take heed, that (if it be for no other special matter in him yet) in regard of their own good and salvation, they settle their affections upon him in as kind and loving a manner as is possible for them. Assuring themselves, that the main & especial hu • t that can ensue (by quarrelling and contending him with, by making him the object of their malice, and by scoffing, reproaching, and traducing him) is to themselves. They hereby hindering their increase in knowledge, in faith, and repentance; and willfully debarring themselves of all other graces of sanctification. For so long as they like not the Minister, they come to the hearing of his Preaching with no sincere affections, but with prejudicate opinions, take few admonions or reproofs in any good part, are apt to wrest and pervert everything they hear. And so whereas the Doctrine taught is in it self, and unto others the savor of life; it becomes unto them the savor of Death. As if it shall please God to open their eyes, and to touch their harts, with grief of heart, and with remorse of conscience, they will be constrained to acknowledge. Thus wishing to every faithful one, as unto mine own Soul, I cease any further to hold their eyes from the work it self, which now at length comes to the view, as silver, no less tried then seven times in the Fire.

Notwithstanding, of this yet further I must desire the Christian Reader to be advertised, that whereas I comprehended the whole ensuing matter of these seven verses into eight Sermons, and so delivered it to be printed: it is now (but by what means I know not) distinguished into twelve. By reason of which new division, diverse of them have neither orderly beginning nor conclusion. The which, as it nothing pleaseth me to behold: so could I not but cause the charitable Reader (for mine own discharge) to understand it. It lying not in my power to prevent this change, many of them being printed before I had any sufficient notice thereof at all. Farewell.