THe whole Doctrine and circumstances of this 11 Chapter (generally con­sidered) consist of two e­speciall and principall parts. In the first whereof, the Apo­stle prooueth by many Arguments and authorities that there ought not to bee an vtter desperation of the [Page] Iewes, as if they were all generally reiected and forsaken. And in the se­cond part, hee directeth his speech vnto vs Gentiles, that we should not too proudly esteeme of our selues, & despise them. In the first, his purpose and meaning is, to comfort and en­corage the Iewes: and in the second, to perswade the Gentiles to modesty and humblenesse of minde. This is the generall scope. As touching a more particuler consideration, the Apostle in the latter part of the former chap­ter, hauing preuented two sundry ob­iections of the Aduersaries, which might seeme to haue beene gathered in defence of the Iewes: Now in the beginning of this Chapter (both for the more effectuall clearing of him­selfe from al malice towards the same people, and for the better vnderstan­ding of his Doctrine) hee applyeth himselfe to the preuenting of a third Obiection, as though it should yet further be said vnto him by some one [Page] of the Iewes, It must needes follow vpon the Doctrine you haue deliue­red before, that God is mutable, and hath now vtterly cast off the Iewes from the Couenant of his grace and mercy, whereas they haue alwaies hi­therto beene his chosen and peculiar people. To which Obiection, the A­postle answereth by a very vehement deniall in the first Verse, saying; God forbid. As if he saide, although I haue spoken of the reiecting and casting a­way of the Iewes, yet I neuerthoght, much lesse saide, that they all general­ly are reiected and forsaken. God for­bid (saith S. Paul) that any such cogi­tation shoulde enter into my heart, or be once vttered with my mouth, for it were a most wicked & damna­ble opinion to be so perswaded. This is the sence & purpose of this Obie­ction, and of the Apostles aunswere thereunto. The which answere, hee prooueth and amplifyeth in the next wordes, by three most excellent rea­sons. [Page] The first reason hee draweth from his owne example, in the latter part of the first verse. For I also (saith he) am an Israelite of the seede of Abra­ham, of the Tribe of Beniamin. His Ar­gument lyeth thus: If God haue reie­cted all his people, without excepti­on from the pertaking of his grace, then shoulde I bee reiected and cast off, (For I am an Israelite as they are.) But sure I am (saith S. Paule) that God hath not reiected nor forsaken mee: therefore all Iewes generally are not cast off. The second reason of his de­nial, he deriueth in the second Verse, from the fore-knowledge of GOD. God (saith he) hath not cast away his peo­ple which hee knew before. By the fore-knowledge of God in this place, not vnderstanding a generall knowledge, (for so should it comprehende as wel the wicked as the godly) but by fore-knowledge, he heere vnderstandeth a knowledge, ioyned with an election and acceptation of some by speciall [Page] fauour, whom he had ordained to e­ternall life; according as in this sence is the word so taken, Verse 1, 6. Rom. 8, 2. Ioh. 10, 1. and in diuers other pla­ces. As if he had said, God will neuer vtterly forsake those whom hee hath eternally elected. God hath eternally elected some of the Iewes; therefore all the Iewes generally are not forsa­ken. The thirde reason, which the Apostle produceth, for the proofe and confirmation of his former deni­all, is contained in this Text which I haue read vnto you. And it is drawn and deriued (as you see) from the example of that time wherein Elias liued: As if he should say, Euen as in the daies of Elias the Lord God reie­cted not all the people of Israel gene­rally and without exception, but a­mongst an innumerable company of prophane & wicked Idolaters, reser­ued yet, and safely kept to him-selfe a certaine number, yea and not a fewe, but manie thousands; which men ser­ued [Page] the Goddes of the Gentiles, nor were defiled with their abhominati­ons: euen so of his infinite bountie and goodnesse hath he at this time al­so vndoubtedly preserued some of the Iewes from infidelity, and whom in due time hee will exalt to eternall life: Howsoeuer the greatest multi­tude, thorough the stubbornnesse of their owne hearts, and Tyrannous cruelty against the Son of God, and his faithfull seruants, doo most mise­rably remaine in the state of condem­nation.

Nowe, for the Doctrines which may arise from hence for our com­fort Doctr. 1 and instruction. The first point most necessarily concerneth all the faithfull Ministers of Iesus Christ, as namely; That to the ende the Do­ctrines and exhortations which they teach and deliuer vnto the people of God, in the publick Ministry & prea­ching of the Gospel, may cheerefully and without suspition bee heard, be­leeued, [Page] embraced, and obeyed, they therefore bee euermore Religiously careful to approue and confirme that which they teach, & that wherunto they exhort, by the expresse testimo­nies and authorities of the Scripture. This (as you see) is heere necessarily gathered from this example of the Apostle S. Paule, who knowing well that the Iewes would be ready to ca­uell against his former Reasons, as though hee shoulde arrogantly con­clude, that the promise of saluation was fulfilled in himselfe, and in a few others like vnto him: he therefore in this 3. place, hath recourse to the au­thority of the Scripture, the which hee knew without manifest wicked­nesse could not be contradicted. Ap­prouing thereby, that as in the daies of Elias, the Lorde preserued verie many frō Idolatry, which Elias knew not; euen so at this time, did many of them belong vnto Goddes election, although they could not be discerned [Page] in the world. Heerin for further con­firmation, we haue not onely the ex­ample of the Apostle Paule in manie other places, together with the ex­amples of all the rest of the Apostles, as we may see in their seueral Epistles and writinges: but euen the example also of our lord Iesus Christ himself, hauing relation for the confirmation of his Doctrine (as we may see in di­uers places of his Gospell) somtimes to Moses, sometimes to Dauid, some­times to one place of the Old-Testa­ment, and somtimes to another. And now if the holy Apostles of Christ, who could not possibly erre, nor bee deceiued in any point of Doctrine, which they should teach and deliuer vnto the people of God (as writing by the inspiration of Gods spirit, and speaking as they were moued by the Holy-Ghost.) If they thought it an necessary point of Christian Wise­dom, both in regard of the discharge of their own duties, and for the good [Page] and saluation of Gods people, to ap­proue and confirm their Doctrine by the authority of the Scripture. Nay, if our Lord Iesus Christ himselfe, the author of truth, and truth it selfe, sub­mitted himselfe heere-unto: Much more then ought all the Ministers to doo the same at this day, as being of themselues subiect vnto errour, and Reason 1 nothing so sure of any heauenly assi­stance, but that they may easily both deceiue and be deceiued. Other Rea­sons Reason 2 wherefore all Doctrine shoulde be prooued by the Scripture, are, be­cause that alone it is, which all men (vnder paine of condemnation) are bound to beleeue, and whereunto all other writings, testimonies, and au­thorities from whomsoeuer they proceede, and by whomsoeuer they are vttered, ought wholly to yeelde and giue place. Many oftentimes shew great reading in the testimonies of Fathers and Poets, but assure your selues (my Brethren) the holy Scrip­ture [Page] and written word of God is the onely Fountaine and Treasure-house from whence al truth of faith & holi­nesse is to be drawn and deriued, and the onely right Touchstone and per­fect Directory, whereby all truth of Doctrine is to bee tryed and exami­ned.Verse 11. And therefore notably. 1 Pet. 4. If any man speake, let him speake as the words of God. Verse 20. And Isaiah 8. To the law, and to the testimony, if they speak not ac­cording to this word, it is because there is 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 vse, that whatsoeuer is approoued and confirmed, although it be but by one Testimony of the same, yet it excellently agree­eth, and hath a mutuall relation to al the rest, and no lesse reuerendly and religiously ought it to be beleeued & embraced, then if the Lord in an au­dible voice were plainly heard to vt­ter & pronounce the same from hea­uen. [Page] For surely if the Lorde should at this day speake vnto vs, and to our outward eares, as hee spake in times past vnto the holy Patriarks and Pro­phets, yet would he speake no other­wise then is contained in the Scrip­tures. For God is no Chaungeling.Ia. 1.17. That which was his will when (tho­rough the inspiration of his spirit) the Scriptures were written: the same is his will now, and shal be for euer For these reasons most notably doth our Lorde Iesus Christ match him-selfe with the holye Patriarkes and Pro­phets which were before saying.Verse 11. Io. 3 We speake that we know, and testifye that we haue seene. Now he alone in the ministery of the Gospell, may rightly bee saide to speake and testifye that which he doth know, and hath seene, who confirmeth that which hee spea­keth by the euidence of Gods worde. This did our Lord Iesus Christ, this did the Apostle S. Paul, and this must all the faithfull Ministers of Iesus [Page] Christ do at this day, and from time to time, as being otherwise guilty e­uen of murthering & destroying the people that hear and rely vpon them, in causing them to builde their Fayth and hope vpon erors and lies to their fearefull condemnation. It beeing no better vndoubtedly then verie errors and lyes, whatsoeuer swarueth from, or is in any measure repugnant or contrary to the word of God, dange­rous to the saluation of all such as be­leeue or resolue vpon it. And nowe as heerby the whole summe and sub­stance of all Popish Doctrine is eui­dently approued not to be of God, as being so farre from hauing the Testi­monies and authority of the holye Scripture to warrant and confirme the same, as that it is flatly repugnant thereunto, as wee shall see God wil­ling in that which followeth: Vse. euen so it teacheth vs not only to esteem and account such alone, for the true and faithfull Ministers of Iesus Christ, [Page] who are Religiously carefull to ap­proue and confirme that which they teach, and whereunto they exhort by the expresse Testimonies of Gods word: but also that in the fear of God we heare and receiue such Doctrines and exhortations from time to time, not as mans word, but as it is indeed the true and holy word of God,1 Thes, 2, 13 Iam. 1, 21. with feare and trembling, and with ioy and chearefulnesse, as the word that is a­ble to saue our soules. According as also belongeth heerunto the notable exhortation of Salomon. Eccl. 4.Verse 17 Take heede to thy foote when thou enterest into the house of God, and bee more neare to heare, then to offer the sacrifice of fooles: for they know not that they do euill. And surely this is a notable exhortation, according wherunto if men and wo­men would be religiously carefull to look to themselues when they come to the hearing of Gods worde, farre more comfortable effects of sounde knowledge, faith, repentaunce, and [Page] such like, would vndoubtedly ensue, then are now to be found. The grea­test part of people for want of due preparation to heare Gods word (by Prayer before hand) offering no bet­ter (as Salomon speaketh) when they are at the Church, then the sacrifice of fooles, receiuing little or no bene­fit by that which is spoken, but re­turne home againe from the Sermo [...] as ignorant and sencelesse, and as fa [...] from all true feare of God, as whe [...] they came thither: & this is through want of grace, and of the gr [...]cious assistance of Gods spirit (which shoul [...] before haue beene prayed for.) Th [...] voice of the Minister without this (let him preach neuer so wel, and cry neuer so loud) sounding onely in th [...] eare, and vtterly vnable to pierce th [...] heart. So true is that saying of th [...] Apostle,1 Cor. 3, 6. I haue planted, Apollos wate­red but God gaue the encrease. Thu [...] much from the example of the Apo­stle Saint Paule, in prouing and confirming [Page] his Doctrine by the authori­ty of the Scripture. Now, in the next place, the Apostle (as you see) in this phrase of speech, taking it as a thing granted and out of al question, that the faithfull to whom hee wrot were not ignorant, but well groun­ded and instructed in the historie of the Scripture. Know ye not (saith he) what the scripture saith? As if he saide, I doo nothing doubt, but that you very well knowe and vnderstand the same. We necessarily learne, that it Doctr. 2 is a notable thing, when not onely the Minister, but also the people be men of knowledge, knowing and vn­derstanding in some acceptable mea­sure what the word of god propoun­deth to be knowne, beleeued, embra­ced and obeyed. Such well grounded Christians were the faithfull Romanes vnto whom the Apostle wrote this Epistle, as wee may see not onely in the Inscription, but in diuers other places. And amongest the [Page] rest especially chap. 15. where he hath these words.Verse 14 And I my selfe also am per­swaded of you, my brethren, that yee are full of goodnesse, and filled with al know­ledge, and are able to admonish one ano­ther. Which words do plainly im­port, that although it bee vtterly vn­possible to attaine a full and perfect measure of heauenly wisedome and vnderstanding during this life, the perfection thereof, as also of al other spirituall gifts and graces, beeing re­serued for the life to come (at what time wee shall knowe, euen as wee are knowne, 1 cor. 13, 12) yet notwithstanding so ex­cellently furnished therewith, accor­ding to the glorious Gospell of Iesus Christ, ought all true Christians to be, as that they may be able thereby, not onely to approoue and confirme their owne faith, and the faith of o­thers, but also to iustify and maintain the credite of the truth against all er­rors and false opinions, which may a­ny way tend to obscure or deface the [Page] same. And for want of such know­ledge,Verse 3, wee may see Esa. 1. and other places, how sharply the Lord repro­ueth the people of Israel, and compa­reth them euen to dumbe and vnrea­sonable creatures. The Oxe (saith he) knoweth his owner, and the Asse his mai­sters Crib, but Israel hath not knowne; my people hath not vnderstood. And Ier. 8, 7. Euen the Stork in the ayre, knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lorde. Also Chap. 4, 22. My people is foolish, they haue not knowne me, they are foolish children, and haue none vnderstanding: they are wise to do euill, but to doo well they haue no knowledge.

The Reasons wherefore all men Reason 1 should be thus well acquainted with the Scriptures, are, first because they are profitable not onely to teach and instruct, but also to make vs abso­lute Christians; yea perfect vnto all [Page] good Workes.2 Tim. 3, 16, 17. And secondly, for­asmuch Reason 2 as to this ende and purpose they were committed to writing,Rom, 15, 4. that by a Religious meditation and exercise of them, we might bee trai­ned vp in the vndoubted hope of e­ternall life. The knowledge and vse 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 vnlearned, men,Gal 3, 28. or women, olde or young, For there is no respect of persons with GOD, but as the Apostle saith. 1 Tim. 2.1 Tim. 2, 4 He would haue all men to bee saued, and to come to the knowledge of the truth. Ga­ther the people together (saith the Lord by Moses, Deut 31.Deut. 31, 12 13. Men, women, and Children, and the Stranger that is with­in thy gates, that they may heare, & that they may learne and feare the Lorde your God, and keepe and obserue al the wordes of this Law. What can be spokē more plainly for the confirmation of this [Page] truth, that it is the Lords good will and commandement, that not onely men, but, that men, women, and chil­dren, should be taught and instructed in his Statutes and iudgements. The Prophet Dauid thought it meet also, that the people generally should com to the knowledge of the scripture; & therefore Psal. 1. he pronounceth him blessed whose delight is in the law of the Lord, Verse 2, 3. and in his Law doth meditate day and night. And Ps. 119.Verse 2, 3, 9 Blessed are those that are vpright in their way, and walke in the Law of the Lord, &c. And a little after, Wherwith shal a yong man redresse his way? in taking heed therto according to thy word. He is blessed by the sen­tence of Dauid, that meditateth in the word of God: whereupon it follow­eth on the contrary, that hee is euen cursed that taketh no delight to exer­cise himselfe therein. Concerning this thing, it is also to bee obserued, what the Lord saith by Moses to the people of Israell. Deut. 6.Verse 6, 7, 8 9, 20, 21, 22 &c. These words [Page] (saith the Lord) which I command thee this day, shall bee in thy heart, and thou shalt rehearse them continually vnto thy children, and thou shalt talke of them, &c. as you may see at large in that Chapter,Verse 26, 27 as also Exod. 12. Psal. 7 8.Exo. 13, 14, 15, Psa. 78, 1, 2, 3, 4, 5, 6, This might be further amplifyed by many other authorities, euerie place plainly prouing, how highly God re­quireth that euery Father, and euerie housholder, should be so perfect and skilfull in the word, in the lawes and ordinances of the Lord, as that there­by they may not onely be comforted in their owne soules, but also be able to teach and instruct their children & families from generation to genera­tion, in the right vnderstanding of the same. For which godly zeale and en­deuour, to the practise whereof doth the Lorde himselfe verie highly set foorth the commendation of Abra­ham. Verse 17, 18 19. Genes. 18. I know him (saith the Lord) that he wil commaund his sonnes and his houshold after him, that they keepe [Page] the way of the Lord, to do righteousnesse and iudgement. Also Iohn 17.Verse 3. This is eternal life (saith Christ) that they know thee to be the onely very God, and whom thou hast sent Iesus Christ. Nowe no where is this Fountaine Knowledge to be had, but onely in the scripture and written word of God. It is eter­nall life therefore truly to know and vnderstand the scripture, and the di­rect way to eternall death, to remaine ignorant of the same knowledge, of necessity going before faith, without which faith there is no saluation. For hee that beleeueth in Christ shal not bee condemned, but he that beleeueth not, Iohn 3, 18. is condemned already. And Rom. 10, 14. How shal they beleeue in him of whō they haue not heard? Thus you see, that God (whose wisedome shineth euen in the least of his creatures) hath not ordained his word to be an idle thing or to serue onely for a fewe, but for all; yea,Psal. 19, 7 Prou. 1, 4 euen to giue the simple wise­dome, and to the childe knowledge & dis­cretiō. [Page] And that as it is his wil that his Ministers should teach his people, e­uen all his counsell which he hath re­uealed:Acts 20, 21. so is it his wil, that his people should learne it all, to the ende they may haue hope and consolation by it, in the gouerning of their liues, and in the strengthening of their faith. Whosoeuer hath a religious care & delight to meditate & exercise them­selues in the holy scripture and writ­ten worde of God, their soules shall thereby be notably fed, strengthned, confirmed, and comforted. They shal haue true peace of Conscience, ioy in the Holy-Ghost, assurance of Gods loue, and of eternall life. But as for such as haue no true delight heerein, they can haue no true peace of cōsci­ence, no sound ioy in the holy ghost, no assurance of Gods loue, nor of e­ternal life. Al which notable effectes are not attributed to the word of god by any deuise of man, but vpon suffi­cient warrantize from the same. As in [Page] Amos 8. wher the want of Gods word (in the preaching and hearing of it) is cōpared to an intollerable famine,Vetse 11. fa­mishing not only the body, but both soule & body. Whereas the Apostle S. Peter also saith,1 Pet. 1, 23. Verse 25. that we are borne a­new, not of mortall seed, but of immortal, by the word of God, who liueth and endu­reth for euer. And a litle after, this is the word that is preached among you: where­as our Lord Iesus Christ saith also in his Gospell,Ioh. 15, 3, 7 Now are ye cleane through the worde which I haue spoken vnto you. And a little after, If ye abide in me, and my words abide in you, Aske what ye wil, & it shalbe done to you. And in another place, If a man loue me hee wil keepe my words, & my father will loue him, Ioh. 14, 23, 24. & we wil come vnto him, and dwel with him. Hee that loueth mee not, keepeth not my words. Many are the places that might bee alledged, but by these it is cleare, how plentifull the scripture is in set­ting forth the notable commendatiō & effects of the word of God: & al to [Page] encourage vs from the highest to the lowest, to a zealous regarde of the same, as being necessary to be known of vs in euery part, and euery way to be practised, for the aduancement of Gods glory in our mortall bodies, & for the comfortable sealing and assu­rance of our saluation.

Vse 1 Now the euident trueth of this point, first, notably tendeth to the confutation of the Papists, whereas by their Doctrine and practise they maintaine, that ignorance is the Mo­ther of deuotion, that inuincible ig­norance is not sinne, and so no hin­derance of it selfe to saluation, if men be Christened. For which cause, like the Pharises (whom Christ reproo­ueth for it Luke 11.Verse 52.) They take away the Key of Knowledge from the common peo­ple, and wil neither enter into the King­dome of God themselues, nor suffer others to enter. Obstinately affirming, that the knowledge and vnderstanding of the Scriptures, appertaine onely to [Page] great Learned men, and not to the common multitude of men and wo­men: which is asmuch in effect, as if they should say in plaine termes, that the blessednesse of the heauenly kingdome appertaineth only to great ler­ned men, and not to the multitude of men and women. For if the kingdom of heauen belong vnto them, then (without exception) all those means withall, which the Lord hath sancti­fyed for the building of them vp to that heauenly glory.

Secondly, this Doctrine notably Vse 2 meeteth with such (as many such there are) who will be readie to say (when they are either exhorted to la­bour for knowledge, or reproued for their ignorance) although I haue not so much knowledge and vnderstand­ing in the Scripture, as you & others, yet I carry as good a mind, I haue as good intents, zeale, hope, affections, and desires, nothing at all conside­ring that whatsoeuer minde, intent, [Page] zeale, hope, affection, or desire, is not grounded vpon Gods worde, it is an vnsound minde, an ill intent, a false zeale, a deceitfull hope, a vaine affe­ction, and a corrupt desire, in no sort profitable to those that haue them, but directly tending to the dishonour of God, and prouoking of his wrath. The Israelites had zeale, yea euen the zeale of God (as the Apostle calleth it) Rom. 10. but being not according to knowledge,Verse 2. it profited them no­thing. Vzza had a good mind and in­tent in staying the Arke when he saw it shaken.Verse 9, 10. 1 Chron. 13. but dooing it without the warrant of Gods word, he was fearefully punished with so­daine death. S. Paule before his con­uersion had a good intent in persecu­ting the Church of Christ,Acts 9, 12, &c. and shall we say that hee did well? Thus wee may see that God will accept no ser­uice at our handes, let it carry neuer so fair shewes of Deuotion and good intents, vnlesse it be performed with [Page] sound knowledge and vnderstanding according to his word.

Thirdly, this directly tendeth to Vse 3 the reproofe of all such (as many such there are) who although they haue heard the word of God many daies & yeares together, and enioy liberty and opportunity to exercise them­selues therin, do yet remain but as lit­tle children that are to be fedde with Milke, and not able to digest strong meate. If such be asked any question concerning their worldly affairs, they can easily giue an answere, 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 heauenly things, faith, repentance, peace of conscience, assu­rance of Gods loue, & such like, they are found mute, & know not what to say; yea & which is most of al lamen­table to consider, nothing at all asha­med (are the greater part) to consider [Page] their ignorance in this behalfe. This olde Popish poyson hath so infected mens hearts, as if ignoraunce were better then knowledge. And that i [...] they say the Lordes prayer, come to the Church, carry the names of chri­stians and Protestants, it is sufficient, and more precisenesse then necessary to labor for further perfection: wher­in they most wretchedly deceyue themselues.

Vse 4 But nowe as the Papistes by this which hath been spoken, are euident­ly discouered to haue hard harts, and to be deadly enemies to the saluation of Gods people, in thus denying the the Bread of life in their own tongs, without speciall license, without the which, there can be nothing but assu­red death: and as it discouereth the wretched and miserable estate and condition of the rest, as being no o­ther but the very state of condemna­tion; so it teacheth vs, not onely to glorify God, and to praise his name [Page] for vouchsafing vs the free passage & pure preaching of his word and Gos­pell, with liberty and opportunity to exercise our selues therin; but also to pray vnto him for the gracious assi­stance of his blessed spirite, that wee may not enioy so great a blessing in vaine, but may take the occasion and opportunity (whiles it is offered) to be builded vp from one degree of ho­linesse vnto another, according ther­unto, euen vntill we become perfect members of Iesus Christ, and enioy eternall life.

¶ Know ye not what the scripture saith of Elias?

The place of Scripture whereunto in these words he hath relation, is 1. King. 19, 10. where it is recorded, how after Elias had caused al the Prophets of Baal to be slain at the brook Kishon, Iezebel the wife of King Ahab hearing thereof, sent a messenger vnto Elias saying; The Gods do so to me, and more also, if I make not thy Life like one of their [Page] liues, by to morrow this time. The whic [...] newes when Elias heard, he arose [...] went for his life, and came to Bersheba which is in Iudah, and from thenc [...] went a daies iourny into the wilde [...] nesse, wher being refreshed and comsorted of the Lorde with meate an [...] drinke, and with the presence of hi [...] holy angel, he walked in the strengt [...] of that nourishment forty dayes an [...] forty nights together, vnto Horeb th [...] Mount of God: and being there entered into a Caue, the Lord saide vnt [...] him, What doost thou heere Elias? vnt [...] whom he answered the first and th [...] second time, I haue bin very iealous, fr [...] the Lord God of hosts, for the children [...] Israel haue forsaken thy couenant, br [...] ken downe thine Altars, slain thy prophe [...] with the sword, and I onely am left, an [...] they seeke my life to take it away. Vnt [...] which cry and complaint of the Prophet, the Lord replyeth (as the Apostle doth heere alledge it) that he ha [...] reserued to himselfe seauen thousan [...] men, &c.

NOw I will take these wordes as they lye in order, and out of that place gather the Doctrines as they fitly arise by Conference of both pla­ces; whereas the Apostle saith heere of Elias, that hee communeth with God, or maketh request vnto him a­gainst Israell. The wordes of the Prophet, 1. Kings 19.1 Ki. 19, 20 as I noted be­fore, are these; I haue beene verie iea­lous, &c. all tending to one purpose. For the Doctrine then, whereas Eli­as Doctr. 3 directeth himselfe vnto God, and maketh his Prayer and complaint vnto him, as one fully assured, that as the Lorde by the Idolatrie and abhominations of the Wicked, was greeuously offended, so hee alone was able to take vengeance of them, and to giue vnto him a comfortable deliuerance.

Wee first learne from hence, that [Page] it highly behooueth, and it is the par [...] and dutie of all true Christians to be [...] meruailous zealous and earnest in hearty prayer and calling vpon God▪ And as at all other times, and vppon all other occasions, forasmuch as th [...] Lord is exceeding rich and plentiful [...] in all good thinges, both concernin [...] foule and bodye, the least whereof cannot possibly bee had any othe [...] 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 [...] distresse.

Reason 1 The Reasons are, first, because th [...] Lord God is the fountain of all soun [...] comfort and consolation, the ioy o [...] the afflicted, the deliuerer of the oppressed, and of such as are in distresse Reason 2 And secondly, because he hath pro­mised the imparting of the riches an [...] treasures of his grace and fauor, vpo [...] no other condition, nor yet vnto an [...] other, but onely vnto such as humbl [...] [Page] beg and craue the same at his handes, by faithfull and feruent prayer. Ex­amples of such notable zeale and fer­uency in prayer (besides this of Elias) we haue in Dauid, who beeing often­times brought into so great extrea­mities, as that he seemed to be vtter­ly forsaken, flyeth still vnto God by Prayer, as vnto his onely refuge, and most humbly craueth comfort and succour at his mercifull hands:Verse 22. as Ps. 31. Though I said in my hast I am cast out of thy sight, yet thou heardest the voice of my prayer, when I cried vnto thee. Heer­of also haue we his example.Verse 31 [...] 2 Sa. 15. at such time as he was in great daun­ger of his life through the vnnaturall treachery of Absolon, and diuellish counsell of Achitophel. Verse 10. As also Chap. 24. when he felt the hand of God vp­on him for his offence in numbering the people. Of Hezekiah, Verse 15, 16, &c. 2. Kin. 19. at such time as him-selfe with the whol Citty of Ierusalem was in great danger of destruction thorough the [Page] mighty hoast of Senaherib. Of Iehose­phat, also of Ieremy, Daniel, &c. But of all others, most notably heereunto belongeth the example of our Lorde Iesus Christ,Verse 19. whereof we read, Math. 26. praying vnto his heauenly father in the time of affliction, and that with a prostrating of himselfe vppon the ground. And now if such holy men as Dauid, Elias, Hezekiah & the rest; nay if the son of God himselfe, our Lord Iesus Christ, being the Lorde of life and saluation, thus humbled himselfe in feruent prayer and calling vppon God, when (as yet) in regard of him­selfe, he had no need of any heauenly assistance, and when as al the troubles and anguishes which hee sustained were free and voluntary, wholly also for vs, and in no measure for himselfe How feruent & watchful then ought we to be in this christian duty & exer­cise of praier, wee hauing continuall need of the Lords assistance, & in in­finit respects being (by reason of our [Page] sins and grieuous offences) in conti­nual danger & extremity? The consi­deration of which great necessitie of praier, hath caused the holy ghost to vtter notable exhortations therunto, as Rom. 12. that we should continue in praier,Verse 12. Verse 17, and 1 Th. 5. Pray (saith he) conti­nually. Also Eph. 6. Pray alwaies with all maner praier & supplication in the spirit, Verse 18. & watch therunto with all perseuerance and supplication for al 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 serued God with fasting & pray­ers, night & day. Luke 2, 36, 37. Heerunto belongeth the example of Hannah the mother of Samuel. 1 Sa. 1, 12. As also the woman of Canaan. Mat. 15. sheweth vs a nota­ble example of vnwearied constancie and continuance in prayer, she neuer ceasing from the same, vntil she foūd the Lord graciously inclined to grant her desire. And surely a man would thinke that the consideration of our manifolde wants and necessities, [Page] should moue vs to a feruent constan­cy and continuance in prayer. For who is he so rich and wealthy, but he hath still neede of the Lords blessing and protection? whose estate so sure and vnmoueable, but it may quickely bee ouerturned and brought to no­thing? And who (againe) so holy & perfect, but he hath continuall neede of the encrease of grace? All which, can no otherwise be had, but by faith­full Prayer and calling vpon GOD. Now heereunto for our better enco­ragement to this duty may be produ­ced also the notable effectes which haue ensued vpon the faithfull Pray­ers of the Saints and seruants of God calling vpon him in the time of affli­ction and troble. As in the first place, what a comfortable effect did there follow vpon this prayer of Elias? the Lord graciously deliuering him and the rest of his faithfull, and turning the rage and fury of their cruell per­secutors, to their owne feareful con­fusion. [Page] The like comfortable successe had the Prayers of Dauid, hee beeing alwayes preserued from the wicked attempts of Saul: and the Lord brin­ging the treachery of his vnnaturall Sonne and wicked Counsellors to their owne destruction. The like re­gard had the Lorde also to the Pray­ers of Hezekiah, Ieremy, Daniel, &c. The notable effect that ensued also vpon the Prayer of our Lorde Iesus Christ is not to be passed ouer. In the dayes of his flesh (saith the Apostle, Heb. 5.) did he offer vp Prayers and sup­plications with strong crying and teares vnto him, Verse 7. that was able to saue him from death, and was also heard in that which he feared.

The Apostle in these wordes, not onely declaring, that our Lorde Iesus Christ in the time of his humiliation and according to his humane nature, did pray to his heauenly Father; but that he was most graciously hearde, and comfortably assured of a trium­phant [Page] victory ouer all the enimies of our saluation, according as in short time afterwarde it came to passe in very deede. To these might bee added the comfortable experiences which the Apostles,Acts 4. Acts 12. Saint Peter, Saint Paule, Saint Iohn, and the rest, had of the Lordes most graci­ous inclination to heare their pray­ers, and to graunt their requests, cal­ling vpon him in the time of their im­prisonments and greeuous afflicti­ons. Such is the Lords bountie and goodnesse, and so ready is his mighty and mercifull hand to performe that promise which in Psal. 50. he maketh vnto all such as faithfully call vppon him in the time of affliction and di­stresse,Verse 15. saying; Cal vpon me in the day of trouble: I wil deliuer thee, and tho [...] shalt glorifie me. Verse 18, 19 And Psal. 145. Th [...] Lord is neere to al that cal vpon him, y [...] to al that cal vpon him in truth. Hee w [...] fulfil the desire of them that feare him, b [...] also wil heare their crie, and wil sa [...] [Page] them. Much might bee spoken for the further amplification of this point, but in this already deliuered, wee may finde sufficient matter to encourage vs to a cheerefull regarde and exercise of this duty. Vse. And how­soeuer the Lorde may oftentimes seeme to neglect our Prayers, and to deferre the performaunce of our re­quests longer then wee would: yet must we not distrust nor be discoura­ged, but alwaies comfort our selues with this vndoubted assurance, that Hee is faithful who hath promised, who also wil doo it. For yet a little while (sayth the Apostle) and hee that shall come, will come, and wil not tarry. Heb. 10, 23, 37, 38. Now the iust shal liue by faith: but if any with-drawe himselfe, my soule (saith the Lorde) shal haue no pleasure in him.

This Comfort encouraged Da­uid, and therefore, 2. Sam. 22.Verse 4. I wil cal on the Lord who is worthie to be prai­sed, so shal I be safe from mine enemies. [Page] He did not despaire, but was assured, that as the Lorde had promised, so would he not fail to giue him a com­fortable deliueraunce from his ene­mies: according whereunto, ought no extreamities to discourage vs, ey­ther from hearty praying vnto God, or from reposing an vndoubted con­fidence of being graciously heard,1 Ioh. 5, 14, 15. in whatsoeuer we aske according to his will.

Secondly, from the consideration of the notable zeale that was in this holy Prophet wee are taught, that Doctr. 4 with such a feruent zeale and bur­nng affection ought all true Christi­ans to be inflamed towards the glory and honour of God, as on the one side to apply vnto themselues, & for the comfort and reioycing of their owne hearts, whatsoeuer tendeth to the aduancement thereof, euen as i [...] themselues were notably honoured and benefited thereby: and on the o­ther side to be no lesse greeued with [Page] whatsoeuer tendeth to the reproach and dishonour of his blessed name: then if it were directly intended and applyed against themselues. Such a burning zeale (I say) was in this ho­ly and excellent Prophet, as euident­ly appeared, not onely in causing all the Prophets of Baal to bee slaine for their Idolatry and blasphemy against the Lord (whereof you heard before) but in that he feared not also to shew himselfe vnto Ahab, and that in the heate of all his rage and madnesse, & in plaine and expresse tearmes, to dis­couer and reprooue his irreligious,1 King. 18, 18. lewd, and vngodly life. Such a zeale and tender affection towardes the Lords glory, was in the Prophet Da­uid, he being no lesse touched to the heart with sorrow and griefe, for the blasphemies, for the scornes and re­proaches which were vttered by the wicked against the Lord, and against the sincerity of his worde and wor­ship, then if himselfe in his owne per­son [Page] had endured them all. As Rom. 15 out of Psal. 69.Rom. 15.3. Psal. 69, 9. The rebukes of them which rebuke thee, fel on me. And Ps. 139▪Psal. 139, 21 22. Do not I hate them ô Lord (saith he) that hate thee? And do I not earnestly contend with those that rise vp against thee? I hate thē with an vnfained hatred, as they were mine vtter enimies. Thus was Dauid al­so euen as it were deuoured & swal­lowed vp with the zeal of the lord; he accounted all those for his enemies, who were the enemies of God, & no lesse hating & oposing himself against them, then if they had hated & despi­sed him, and intended against him al [...] the mischiefe they could possibly de­uise. Examples of such burning zeale toward gods glory, we haue in diuers other, as in Moses against the Idolatry of the Israelites, it beeing recorded i [...] the 32. ch. of Exodus, Verse 19, 20 that whē he saw the calfe which they had made, & the dancing, his wrath waxed hot, & he cas [...] the Tables out of his hands, brake them in pieces, burnt the Calfe in the fire, ground [Page] it vnto powder, strewed it vpon the Wa­ter, and made the children of Israel drink of it. This surely was a maruailous zeale in this holy man towards Gods glory, when he saw it so prophaned, he being much more neerly touched thereby with greefe of heart, then if the vilest reproach that might be, had beene offered to himselfe. Such a zeale also towards the Lord, had Phi­nehas, Verse 8. Num. 25. when with his speare he thrust thorow the two fornicators for their filthy wickednes in transgressing Gods law. Notable also was the zeale of Ioshuah, in punishing the wic­kednes of Achan with death, as Ios. 7,Verse. 16 25. of Iehu 2 Kin. 10. in that he slew all that remained of the house of Ahab in Isreel, & al that were great with him, & his Familiars and Priests, and con­uerted the house of Baal to a filthy vse In al which that he was caried with a burning zeale towards God, himselfe testifies in his words to Iehonadab the Sonne of Rechab, saying, Come with [Page] me, and see the zeal which I haue for the Lord. The notable example also o [...] Hezekiah, in breaking the Brazen ser­pent which Moses had set vp. Of Io­siah also,2 Kin: 18, 4 2 Kings 23. Of Nehemiah, chap. 13, 25. Of the Prophet Ieremie, chap. 20, 9. But aboue al others most notable heerein, is the consideration of the woonderfull zeale that was in our Lord Iesus Christ, when hee saw the house of God, and the place of his worship to bee horribly propha­ned and abused, with the buying and selling of Marchandize,Ver: 15, 17 as Ioh. 2. The vngodlines of the thing did so moue him to indignation, as that he forga [...] al respects of himselfe, & was so swal­lowed vp of zeale, that hee could not not forbeare such wickednes any lon­ger, but with a scourge of Cordes whipped them all out of the Tem­ple. We read also, in diuers other places of the Gospell, that although in outward respectes, hee submitted himselfe to his Mother, and vnto Io­seph [Page] (whom men supposed to bee his Father) yet whensoeuer there was a­ny question concerning any particu­ler of his Office and calling (for the accomplishing whereof he was sent of his Heauenly Father into this world) hee would not yeild the least [...]ot that might bee vnto their affecti­ons, but rather reprooued them for the same. According as besides the reproouing of his Mother.Verse 46, 47, &c. Iohn 2, 3. heereof wee haue another example, Mat. 12. it being there recorded, that when one told him (as hee was exer­cised in teaching the multitude) that His Mother and his Brethren stood with­ [...]ut, desiring to speake with him. Who is [...]ny Mother (answered he) and who are [...]ny Brethren. And a little after, Whoso­ [...]uer shal doo my Fathers wil which is in Heauen, Verse 26 the same is my Brother and Si­ [...]ter, and Mother. And Luke 14. If any man come to me, and hate not his Father [...]nd Mother, and wife and Children, and Bretheren and Sisters, yea and his owne [Page] life also, he cannot be my Disciple. An [...] Mat. 10.Verse 35 I am come to set a man at va [...] ance against his Father, & the daught [...] against her mother, and the daughter law against her mother in law, &c. N [...] that Christs meaning is to giue an [...] encoragement vnto children of dis [...] bedience, God forbid: but he teach [...] heerein, that the glory of God, th [...] faith of Christ, and the sincere profesion and practise of Gods worde a [...] will, ought to be much more dear [...] precious vnto vs, then our earthly p [...] rents and kinred, and that wee ough [...] rather to be at deadly hatred and cotention with them, then to leaue a [...] part of that vndone, which the Lo [...] requireth at our hands, according he plainly afterward expoundeth [...] owne meaning, saying; He that loue father or mother more then mee, is [...] worthy of me, &c. Verse 37 Now to come to t [...] reasons wherefore al true Christia [...] ought to be inflamed with such a b [...] ning Reason 1 zeale of Gods glory. First, w [...] [Page] must know that the glory of God, is the end of all Gods counsels, and of all Gods creatures. Now, the ende which God hath appointed to all our dooinges, we are euermore to pro­pound and set before vs in al and eue­ry thing that we take in hand: but god hath appointed, that the end of al our doings should be his glory: therefore his glory at all times and in all things must be especialy respected of vs, and aymed at, according to that of the A­postle. 1 Cor. 10.Verse 31 Whether ye eat or drink or whatsoeuer ye do, do al to the glorie of God. A second reason, is, because it is the end of our creation wherfore we liue, moue, and haue our being, that the name of God shold be glorified in our mortal bodies, & that we should become sanctified instruments to do that which is in his holy presence. But now as by these examples and reasons you haue herd the description of true zeale: euen so must you vnderstand, that there is also a false zeale, and [Page] that is, when either vnder a counte [...] fet pretence of Gods glory, mens priuate 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 zeale, wee haue in Ioshua th [...] sonne of Nun, so highly respectin [...] the honour and credite of Moses, a [...] that hee 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 Iohn the Baptist, Verse 26 Ioh. 3. murm [...] ring and complaining of the growin [...] and encreasing credite of Christ, so the loue which they bare vnto the Maister. Examples of the other so [...] of false zeale we haue in the Isralite [...] of whom Rom. 10. the Apostle sayt [...] in plaine tearmes, that they had th [...] zeale of God, but not according to Knowledge. In Vzza, 1 Chron. 13. and in [...] Paule before his conuersion, whereo [...] [Page] himselfe speaketh. Phil. 3, 6. and of this kinde of false zeale speaketh and prophesieth our Lord Iesus Christ. Iohn 16.Verse 2▪ They shal excommunicate you (saith he) yea, the time shal come, that whosoeuer killeth you, wil thinke that he doth God seruice. According as of this false zeale, there is, and hath beene, most lamentable experience among the Papists. It beeing no otherwise to bee concluded, but that some of them vndoubtedly are carried head­long to all their bloody deseignes, to the horrible massacres which they haue committed, and (amongest 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 blinde zeale for the vphol­ding & establishing of the Catholick faith which they haue falsely preten­ded: The Deuill thorough Gods iust iudgement, hauing so bereaued them of al sence and remorse, that they per­swade [Page] themselues, that in murth [...] ring the King, the Queen, the Princ [...] and in effecting the destruction of a [...] others professing Religion, the [...] should performe a very merritoriou [...] worke, greatly please God, and do [...] him most high seruice. But lettin [...] this passe: other examples of tru [...] zeale (besides those already remembred) we haue in holy Iohn the Baptist, in S. Peter, and in S. Paule, afte [...] his conuersion: but these that hau [...] bin alledged, as they plainly approue [...] how tenderly the glory of God hat [...] bin respected of the Saints and Seruants 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 euer they did any of thos [...] that reproached them, or at any tim [...] practised mischiefe against them: euen so do they most notably tend to teach, that the like burning zeale, an [...] [Page] tender affection, ought to bee in vs, and in euery of vs, towards the name of the Lord our God, at this day, and from day to day, according to our seuerall places and callings, and the diuers occasions that are offered. But alacke (if wee come, to the vse and application) where shall a man find such zeal in these dayes of ours, as was either in Elias, Dauid, or in any of the other, that haue bin remembe­red? Who is he that will not storme and chafe, yea and threaten to be re­uenged, when he shall see himselfe to be mocked, despised, or vpbraided, to be slandered, disgraced, or any other­wise misdealt withal? But althogh the Lord of heauen & earth be neuer so much dishonored before their faces, thogh they hear his blessed name ne­uer so much blasphemed, his saboths neuer so horribly prophaned, his gos­pel, preaching & profession of it, ne­uer so reprochfully spokē of, althogh men be in company with neuer such [Page] vile swearers, heare neuer so pro­phane scoffing, neuer so vain and fil­thy communication proceede out o [...] some mouthes, see the ordinance o [...] God in his good creatures neuer so licentiously peruerted and abused to Pride, Gluttony, Drunkennesse, and excesse; yet where there is one tha [...] is any thing at all moued heerewith or taketh these, or any of these thing [...] so to heart, as if such abuse were offe­red to himselfe, that opposeth him­selfe against such wicked ones, and e­steemeth them for his own enemies who thus approue themselues to be the enimies of the Lord? A great par [...] doo rather take delight in them, the [...] otherwise, and are much more readi [...] to giue countenance and encouragement to such maner of persons, the [...] once to reprooue, or to shew any dislike of their vngodly wayes. Na [...] surely, if we examine yet more strictly the estate and condition of th [...] time wherein we liue, we shall find [...] [Page] great coldnesse and want of true zeal not onely in the common multitude of men and women, but euen also in many of those, who haue receyued gifts and graces from God in a farre more high and excellent measure. It being a rare matter (the Lord know­eth) to finde a man zealous and reso­lute in the trueth, some feare the losse and expence of their goodes, some could finde in their hearts to be more forward, but feare 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 thinke it the safest way to come to Christ (with Nicodemus) in the night,Ioh. 3, 2. to keepe their affections secret, to content themselues with a formall kinde of profession, to walke in a middle course, to be neither hot nor colde, but Luke-warme (as was [Page] the Church of Laodicea) that so the Lord may spew them out at the lat­ter end.Reu 3, 15, 16. Clean contrarie wherunto i [...] behooueth vs to behaue our selues so as hauing once attained to th [...] true knowledge of Religion and godlinesse, according to the Doctrine o [...] Christs Gospell, and seeing clearely what the Lorde requireth at ou [...] handes, what wee ought to doo to please him withall, and what to auoyde, least he bee displeased, we [...] may as Children of the light, and no [...] of darkenesse, as the Children of th [...] day, and not of the night, boldly an [...] constantly stande out in defence o [...] the glorious Gospell of Iesus Christ and beare witnesse to the sinceriti [...] thereof, and that not onely priuately, but openly, in the face of th [...] world, saying euery one with the Apostle,Verse 16 Rom. 1. I am not ashamed of th [...] Gospell of Christ: for it is the power [...] God vnto saluation, to euery one that beleeueth. And with the Prophet D [...] uid. [Page] Ps. 119.Verse [...]6 I wil speake of thy Testimo­nies, before Kings, and will not bee asha­med. It followeth in the Prophets cō­plaint, as you may see. 1 Kin. 19. The children of Israel haue forsaken thy Coue­nant, &c. In which words,Nominales, not reales. wheras he first setteth thē forth by a title of ex­cellency, & calleth them Israelites: we are to obserue, that it was a great ho­nor to the people of the Iewes to be called Israelites; yea, such an honor & dignity, as was not proper to any o­ther nation or people vnder the hea­uen, Whith are Isralites (saith the Apo­stle, Ro. 9) that is to say, not Gentiles,Verse 4. not a people of the common sort of men, but of the most noblest genera­tion throughout the world. For the word Israel signifieth a prince of god, or a preuailer with him; & the name and title of Isralites was deriued vnto them from the Patriarke Iacob, vnto whō the same was giuen by an angel of God, who wrestled with him, as he went frō his Vncle Laban to the land of Canaan, & when as in the same cō­bate [Page] he preuailed not, but Iacob withstood him vnto the end; he then saide vnto him, Thy name shal be Iacob no more, bu [...] Israel: because thou hast power with God▪ thou shalt also preuaile with men. Thi [...] was the Originall of the name and title of Israelites where-withall th [...] Iewes were adorned: they receyue [...] the same not from the natiuity of Iacob, but by reason of a victorie which hee obtained euen before and wit [...] God (The Lord of his infinit goodnesse vouchsafing him greater powe [...] to resist, then it pleased himself to expresse in assayling, euen as such experience of his grace and fauor, hau [...] the rest of his Children from day to day.) For this cause, was Iacob calle [...] Israel, and heereupon from him wer [...] they called Israelites. So then, from Doctr. 5 hence very fitly followeth, and we [...] may learne (by the way) that as it i [...] a great honour vnto any Nation an [...] people to be honoured of God wit [...] holy and honourable titles, and wit [...] [Page] all such graces, as may be vndoubted seales and assurances of Gods speciall loue and fauour: So on the contrary, can there be no greater dishonor vn­to any Nation and people, then to a­buse the Titles wherewith God hath honored them, and to vnseale againe (as it were) the assurance of his loue, in abusing the graces bestowed vpon them. Thus stood the case with the Iewes, they were honoured of God, not only with the Title of Iew (which signifieth a man dedicated to true re­ligion) but also of Israelites, which (as you herd before) was no lesse ho­nourable then the same. According as this, dooth the Apostle most nota­bly approoue and confirme.Verses 4, 5. Rom. 9. when he saith, that vnto them apper­tained the Adoption, and the glorie, and the Couenants, and the giuing of the law, and the seruice of God, and the promises. Of whom are the Fathers, and of whome concerning the flesh Christ came, who is God ouer al blessed for euer, Amen. I wil [Page] not now stande to enlarge the excel­lency of these priuiledges and prero­gatiues, nor alledge the many Testimonies of the Scripture that migh [...] bee produced for the amplification thereof, accounting this onely Testi­mony of Moses.Verses 10, 11, 12. Deut. 32. to be sufficient, where he saith, That the Lord [...] led him about, taught him, and kept him as the Apple of his eye. As an Eagle stai­reth vp her Nest, fluttereth ouer he [...] Birds, stretcheth out her winges, taket [...] them, and beareth them on her wings. S [...] the Lorde ledde him, and there was n [...] strange God with him. But now, as af­ter this maner without measure and limitation, the Lorde extended towardes them his inestimable goodnesse and mercy, euen so on the con­trary, how vnnaturally and vnthankfully they peruerted and abused the same; besides this complaint of the Prophet Elias, and the discourse o [...] the Apostle in diuers chapters of this Epistle: this also doeth Moses in the [Page] very same chapter, discouer at large.Vers. 15, 16. But he (saith Moses) that should haue bin vpright (that is, should haue glorified God, in walking worthy of such spe­ciall loue) when he waxed fat, spurned with his heele, he forsooke God that made him, and regarded not the strong God of his saluation. They prouoked him with strange Gods, &c. But now letting them passe, and to come a little nea­rer to our selues. As it was an hono­rable Title of the Iewes to be called Israelites, so is it no lesse honourable for vs at this day, to be called Christi­ans; Nay, if wee marke it well, wee shall see, that the name of Christians wherewith God hath honoured vs, is farre more honourable, then euer was either the name of Iewe or Israe­lite. The same being deriued to vs, neither from Iacob, nor Iudah, but e­uen from the sonne of God himselfe, and first giuen to them that professed the gospel at Antiochia in Syria, Verse 26. as Act. 11. & importing asmuch as anointed [Page] of God for Kings and Priests. Agai [...] as they had the Law, so haue we th [...] Gospell, and how surpassing exce [...] lent a blessing the enioying of th [...] Gospell is, aboue the enioying of t [...] Law,Verse 17, our Lord Iesus Christ, Mat. 1 [...] doth plainly declare, where he sayt [...] that Many Prophets and righteous me [...] haue desired to see those things which w [...] see, and to heare those thinges which w [...] heare by the Gospel, and haue neither se [...] nor heard them. Much might bee sp [...] ken, but in one word, how high a [...] excellent soeuer on the one side, th [...] Lords mercies and fauours were towards the Iewes, yet much more su [...] passing excellent is, and hath bin h [...] grace and fauour towardes vs. Vse. A [...] how great and intollerable soeue [...] (on the other side) was their vnkin [...] nesse and vnthankfulnesse, yet neue [...] had the Lord such cause to complai [...] thereof, as hee hath against our vnkindnesse and vnthankfulnesse, at th [...] day, in contemning his worde, in di [...] obeying [Page] his will, in continually pro­uoking him to anger and indignati­on, by our lewde and vnreformed liues, although aboue many other other Nations and people, hee hath chosen vs for his peculiar inheri­tance, and bestowed his benefits and blessings vpon vs. Giuing vs the light of his worde, and calling vs most lo­uingly and familiarly thereby, to bee his chosen people, and heyres of his heauenly kingdome, vouchsafing vs peace, the raigne and gouernment of godly Princes, & whatsoeuer else our harts could possibly desire. But now, whereas he hath long looked for the true fruits of obedience and thanke­fulnesse at our hands, that we accor­dingly should glorify him in the true fruits of holinesse and righteousnesse all the dayes of our life: it is found as directly against vs, as euer it was a­gainst the Iewes; that we are as diso­bedient, & as gainsaying a people, as euer were they. For shal we cal them [Page] Christians, that are louers of ple [...] sures, and worldly profits, more the [...] they are of Godlinesse and Religion Who make no conscience of absenting themselues from the hearing o [...] Gods word, and heare it idly & carelessely, when they are present, and v [...] terly without fruite? Who are vain [...] Swearers, Drunkards, Whore masters, that are Scoffers, Raylers, sithy Talkers, Backbiters, such as w [...] neuer be appeased, but giuen to co [...] tention, debate, and strife? Surely wee may call these (and such as the [...] are) Christians, euen as the Iew [...] were called Israelites; Christians i [...] name, but verie Atheists and Hyp [...] crites in truth. And nowe, whethe [...] verie many be not of this dispositio [...] and whether this be not all the Chr [...] stianity that is in them; I woulde t [...] God, it were lesse apparant then it i [...] Cleane contrary whereunto, it b [...] hooueth vs (in the feare of God) t [...] behaue our selues. Let vs not dishonour [Page] the holie and honourable title of Christians, wherewith God hath honored vs. Let vs endeuour to bee Christians, not in name onely, but in truth and verity. Not content our selues, to say, Lord, Lorde, wee are Christians, wee are Protestants and Professors of the Gospell; but let vs euermore haue a care and a Consci­ence to amend our liues, and to be re­formed in euerie thing that is amisse, according to the rule of Gods word. For this is it to bee a right Christian indeede: and thus much as touch­ing the Title of excellencie, where [...]he calleth them the children of Isra­ell. Now the complaint it self, which this holy Prophet preferreth against the children of Israel, beginneth thus; They haue forsaken thy Couenant. God made a Couenant and promise to A­braham, Isaac, and Iacob, and to their seed and posterity, to bee their God and the God of their seed after them, that they should bee his chosen and [Page] peculiar people, blessed with mo [...] excellent and special priuiledges an [...] prerogatiues, aboue all other Nati­ons & people throughout the world The Conditions of this Couenan [...] were, that they shold Walk before Go [...] & be vpright, that they shold worshi [...] him alone, loue him aboue al, fear [...] him aboue all, pray vnto him onel [...] acknowledge him to be the only a [...] thor and fountaine of all good thi [...] ges, and therefore depend vpon hi [...] and trust in no other, and so foorth as is comprehended in the two T [...] bles of the ten Commaundement [...] Now this Couenant, by their Idol [...] try and other abhominations, th [...] forsooke (as the Prophet heere co [...] plaineth) transgressed the Condi [...] ons thereof, and so worthily mou [...] and prouoked the Lord to anger. a very few words then wil I compr [...] hend one point more from hence, Doctr. 6 so conclude for this time. We hee learne and obserue, that as to co [...] nue [Page] constant in the faith and feare of God, and in the sincere profession & obedience of his worde, is a notable argument of election, of a man sea­led and sanctifyed to eternall life: e­uen so on the contrary, to start aside like a broken Bow, to decline and fall away in this behalfe: a fearefull Ar­gument of reprobation, that such as do so, do not belong to eternall life. This (I say) is manifest in the Iewes, who by their Apostacie and falling away from the couenant which God had made betwixt himself and them: most fearefully cut off them-selues with all, from all pertaking of his grace and fauour: whereas, if they had zealously continued in the waies of the same Couenant, and expressed any true regarde of walking vpright­ly, according to the conditions ther­of, they should for euer haue beene most happy and blessed. For as the Apostle most notably saith. Rom. 2.Verse 7. They shal haue eternal life, not simply [Page] who do well, or who by Well dooing seeke glory, honor, and immortality, bu [...] which by continuance in wel-doing, &c. that is, who when they haue begun to do well, goe forward, and conti­nue well doing, without wearinesse or ceasing at any time, or vppon any occasion: alwaies remembring what our Lord Iesus saith,Verse 62 Luke 9. No man that putteth his hand to the Plough, and looketh backe, is apt to the kingdome of God. Whosoeuer hath once giuen his name vnto Christ, and taken vppon him the profession of his Gospell, it standeth vpon the weight of his sal­uation, that hee constantly goe for­ward. And therefore notably sayde our Lord Iesus, Iohn 8. to those that beleeued in him, and were entred in­to the profession of his name, If yee continue (saith he) in my word, yee are verily my Disciples: as if he saide, if ye slide backe and turn aside, I wil make no reckning of you. So that it is to no purpose for any man to beginne [Page] well, vnlesse the whole course of his life, be according to the same begin­ning. And therefore,Verse 9. Gal. 6. doth the Apostle exhort the faithfull not to bee weary of wel dooing: for in due season, (saith he) we shal reape, if wee faint not. Comparing such as faint, or giue o­uer in the course of godlinesse, vnto slothful husbandmen, who whē they haue plowed the land, & sowed their seed, take no further regarde, neither of couering the seede, nor of preser­uing it from the deuouring birds, and therefore are so far from reaping any fruit of their labour, as that it had bin much better for thē, that they had ne­uer begun. Heerupon saith our Lord Iesus Christ also. Mat. 10.Verse 22. That he who indureth to the end shalbe saued. Not he that will seeme religious, and wel af­fected to day, to morrow, or for some small space of time, according to the condition of the time, or di [...]positi­on of the Company, among which he is, but resolutely and constantly [Page] perseuereth in the sincere faith and obedience of Christs Gospell, with­out suffering himselfe, by any Com­pany, or by any alteration whatsoe­uer, to be remooued from the same. Such an one (saith Christ) and none but such shall be saued. For this cause also most excellently.verse 24, &c Mat. 7. doth he compare such as constantly continue in the faith and obedience of his Do­ctrine, vnto a Wise-man, that buil­deth his house vpon a Rocke, vppon which, though the Rayne fall, the Flouds come, and the winde blowe and beate; yet it standeth firme, because it is grounded vppon a rocke. And on the contrary, those that heare the word, and continue not in it, he resembleth vnto a foolish man, building his house vppon the sand, and so readie with euery blast of winde to be ouer­turned. Now as by these sentences wee see what a blessed thing it is to continue constant in the faith & feare of God; euen so on the contrary, how [Page] fearefull and dangerous a thing it is, to decline and fal away from the tru­eth. The Scripture also sheweth in many places, and by many examples, as Heb. 6. where the Apostle saieth, that it is impossible that such should bee renewed by repentance. And 2 Pet. 2.Verse 6. It had bin better not to haue known the way of righteousnesse, then knowing it, to turne from the holy commaundement gi­uen vnto them. The Galathians began well, but because they constantly held not out, we may see,Verse 21. Ch. 3. & 5. how sharpely they are rebuked by S. Paule. The Church of Ephesus. Reu. 2. began well, but because they con­tinued not in well dooing, fell from their first loue, and were nothing so zealous afterward as before, we may see in that Chapter,Verse 5. how the Lorde threatneth to Remooue their Candle­sticke out of his place, except they amend, and do the first worke againe. Much might be spoken, but it is to be obser­ued, what the Lord saith by the Pro­phet [Page] Ezechiel, Ch. 18. that although a man in former times hath been ne­uer so righteous and forward in good duties, yet if he continue not therein, but decline and fall into iniquity, Shal he liue? Verse 13, 24 He shal not liue (saith the Lord) he shal die the death, and his bloud shal be vpon him. Al his righteousnesse that hee hath done, shal not be mentioned, but in the transgression that hee hath commit­ted, and in his sinne that hee hath sinned, in them shal he dye. For this cause most notably Iames 1.Verse 25. Who so looketh (saith he) in the perfect Law of liberty, and con­tinueth therein, hee shal be blessed in his deed. And 1 Cor. 9. So run that yee may obtain, Verse. 24 that is cheerfully & constantly vnto the end of your race. Heereunto belongeth also the nottable comen­dation which the lord giueth in Iob 2.Verse 3. That there was none like him in all the earth, an vpright man, one that feareth God, & eschewed euil: for yet (sayth the Lord to Satan) he continueth in his vp­rightnesse, although thou mouedst mee a­gainst [Page] him; that is to say notwithstan­ding the manifold temptations of the Diuel, & the often accusations wher­by he moued and prouoked the Lord against him. And to this may be ad­ded, the notable exhortation of the Lord to the church of Thiatira. Verse 25, 26 Re. 2. That which ye haue already, hold fast till I com, for he that ouercommeth & keepeth my works to the end, to him wil I giue po­wer & nations, &c. Now the conside­ration of this point may thus serue for our vse, Vse. that seeing to continue constant in the grace of god, & in the truth of Christs gospel, is a matter of so great importance, as that without it, we cānot be saued: & therewithall seeing there want not feareful exam­ples in this behalfe, many being to be found, who haue bin far more zealous of Gods glory, & much more fruitful in wel doing in times past, then they are nowe; the longer they liue, the more barren in goodnes: & whom if a man either exhort to any good thing [Page] for the present necessity or occasion, or aske why they bee not more for­ward and zealous, according to their knowledge, they will be ready to ob­iect how forward they haue bin, and how much good they haue doone in times past; nothing at al considering that in not beeing zealous nowe as heeretofore, they haue great cause to stande in feare of their estate before God, it being most sure and certaine, that there is nothing more daunge­rous then for men to go backward in this behalfe. For a man can no soo­ner decline from wel dooing, but hee shall presently fall into euill dooing, there beeing no medium nor indiffe­rent abiding betwixt good and euill. And when a man from good is thus falne into euill, is thus declined and gone backward; it is true, and it is to be considered what the Prophet Eze­kiel hath, that all the former righte­ousnesse of such a one, is but as if it hath neuer bin, onely his present sin [Page] and transgression shal be called to an account, and all his goodnesse shalbe quite forgotten. And now conside­ring (as I said before) manie fearefull presidents and examples in this be­halfe, how highly it standeth vs vp­on, to pray and beseech the Lord, to bestow vppon vs the most excellent gift and grace of constancy and per­seuerance in the faith, so as beeing once partakers of Gods Couenant, and admitted into the state of salua­tion, we may therein stand firme and vnremooueable against all the En­gines of hell and damnation, and in despight of the Diuell, and of all o­ther enemies of our saluation, I neede not vrge it further, euery one that hath any sparke of grace, may easily perceiue: and the Lorde giue vs all grace to make good vse of it, for Christs sake, Amen.

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

The Prophet declaring, that the Isra­elites (whereby shee vnderstandeth the ten Tribes) were become so Re­bellious against the Lorde, as tha [...] they could not suffer any of his Pro­phets to remaine aliue, nor any To­ken or Monument of his worship o [...] seruice to stand in their sight. For by the Altars, there is no doubt but tha [...] he hath relation vnto the ancient pla­ces, where Abraham, Isaac, and Iacob were accustomed to offer Sacrifices And although we read not, that the altar at Ierusalem was vtterly razed yet was it most horribly and filthil [...] polluted. Altars and Groues beeing reared vp vnto Baal, and sacrifice eue­ry where offered vnto him, & to suc [...] like Idols, to the mighty prouoking of the holye one of Israell to anger▪ Doctr. 1 So then to the Doctrines. First, ther [...] arise from hence for our further comfort and instruction, these two generall points. The one is this; That th [...] militant Church of Christ, which [Page] consisteth of the company of the e­lect and faithfull that liue vppon the earth, dooth not alwaies so flourish with the outward marks of the prea­ching of the word, of the right admi­nistration of the Sacraments, and o­ther like publicke exercises of religi­on and godlinesse, as that it may visi­bly bee knowne and discerned in the world. But that the Lord oftentimes in his iust iudgement, and for the sins and vnthankefulnesse of the people, suffereth the trueth of his worde, his Sacraments, and his owne 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 seene in the world. And yet notwithstanding, euen in the thickest darkenesse of ignorance and infidelity that euer was from the beginning; the Lorde had alwayes a Church in the world, yea manie true Worshippers and professors of his name, that were neuer ouerwhelmed [Page] with the abhominations of the wick­ed, according to that of the Apostle 2. Tim. 2. The foundation of God remai­neth sure, and hath this seale; the Lord [...] knoweth who are his, &c. In the daye [...] of Elias, there was such a generall A­postacie and falling away from God, and from his true worship, as that he verily supposed that there was not one faithfull man but himselfe: but yet the Lorde at that time hadde his Church, euen 7000. true Worship­pers, that neuer bowed their knees to Idolatry, although they remained in­uisible and so secret, that Elias knewe not whether to resort, to ioyne him­selfe with any one member. And af­ter this maner (as the Apostle heere giueth to vnderstand) is the case to be considered as concerning the state o [...] the Iewes, at the comming of Christ and in the time of the Apostles, inso­much, that althogh it might seeme it outward apearance, as if they were al [...] giuen ouer to infidelity and hardnesse [Page] of hart, and that God had vtterly cast them off, from the pertaking 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 plaine, that the church of God at diuers other times, haue been (& so consequently may be) inuisible. This is manifestly prooued in the ex­ample of the daies of Ahaz, when the Altar of God was remoued, and an Idolatrous Altar by the High-priests consent set vp,Verse 11. Verse 19, 2. King. 16. and ch. 17. it is said, that neither Iudah kept the com­mandements of the Lord, but walked ac­cording to the fashion of Israel. Likewise when Manasseth built Idolatrous Al­tars in the Temple; and when Amon walked in all the wayes of Manasseth. 2 King. 21. Al these, with diuers other examples (that might be remembred) do euidently proue, that the Church of God may somtimes be inuisible, & doth not alwaies visibly appear to be knowne and discerned in the world: [Page] howsoeuer as I said before, the foun­dation of God alwaies abideth sure and God is neuer without his elec [...] among men. The euident trueth o [...] which point, as it plainely confutet [...] this assertion of the Papists, wherea [...] they hold & affirme, that the Church is, and alwayes hath been visible, an [...] not at any time inuisible, cleane con­trary to the euident scope & purpos [...] of the Apostle in this place, and to a [...] the other examples which haue bi [...] remembred. The spirit also plainel [...] prophesying of the church of Christ Reuel. 12.Verse. 14 That he should flye into the wil­dernesse; according to the manifold experiences in the time of popish ty­ranny, wherein although there wer [...] many thousands of sincere professor [...] of the glorious gospel of Iesus Chris [...] yet by reason of the horrible persecu­tions, they did not alwaies visibly appeare to the world; euen so witha [...] it teacheth vs, that as wee alwaie [...] continue vndoubtedly resolued, tha [...] [Page] the Lorde God hath euer-more his Church vpon the earth; yea, althogh the whole world do seeme neuer so much to bee vtterly ouer-whelmed with vngodlinesse and Idolatry: euen so withall, that wee be so farre from perswading our selues, that it is of necessity, that the Church of Christ should alwayes visibly appeare, with the outward marks and tokens of the same, or with glittering shewes, and vaine pompe, according to the foo­lish conceits, and vaine brags of the Papistes; as cleane contrary-wise to know and vnderstand, that it is much more necessary and conuenient, that it should sometimes be inuisible, and that the faithfull members thereof should be rather afflicted then other­wise, according as of this we shal see more fully in the next point. Lorde (saith Elias) they haue killed thy prophets &c. The second general, arising from Doctr. 2 this complaint of the Prophet, and from the consideration of the time [Page] wherein he liued, is this. That how­soeuer God doth fauour and loue his Church, yet doth he often suffer the same to be greeuously afflicted; ac­cording as in regard of her manifolde persecutions, thus complayneth the Church,Verse 1, 3. Psalme 129. They haue often­times afflicted mee from my youth (may Israel now say) they haue oftentimes af­flicted me from my youth. The Plowers plowed vppon my backe, and made long furrowes. This (I say) is most cleare and manifest in this History of Elias his time. The rage and fury of the wicked beeing so exceeding great a­gainst the Saints and Seruantes of God, as that they were constrayned to hide themselues in caues & holes, and to the outward view, seemed to be vtterly destroyed from the face of the earth. This may further bee amplified not onely by other Histo­ries of the Old and New Testament, but also by the example of the Pri­mitiue Church of Christ, and from [Page] thence vnto this present, that there hath beene no one age of the worlde, frō the beginning, but by the church and people of God, preaching, and professing obedience to the will and commandements of the Lorde, haue either generally or in the particular parts and members, been greeuously afflicted and persecuted by wicked & vngodly men, raised vp by Sathan to that end; as Abel by Caine, Isaac by Is­mael, Iacob by Esau, the whol Church of God by the Egyptians, by the Ba­bylonians, the Philistims, Dauid by Saule, Micah, Ieremy, & 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 heathnish ti­rants, Nero, Traian, Domitian, Dioclesi­an, after Constantine by the Arian em­perors, & in these later dayes, by the Popes, and their instruments. Nay, wher is there almost any faithful Mi­nister, or honest christian in any par­ticuler [Page] congregation, that maketh Consci­ence to discharge his duty in the fear of God, and refuseth to run with the multitude to the wayes of sinne: but the Diuell will be sure to raise vp one wicked instrument or other, to afflict and persecute him at least-wise with the tongue, as Ismael did Isaac, if they bee restrained from a more violent course. Now as touching the Rea­sons wherefore GOD suffereth his Church and chosen people to be of­tentimes thus greeuously afflicted & persecuted. First we must know, that howsoeuer sin bee the generall cause of all afflictions, yet the Lorde in af­flicting his Children, hath alwayes a further regard then the punishing of Reason 1 their sinne. As that his glory in their patient enduring, and in the manner of their deliuerance, might bee effec­tually magnified and extolled, accor­ding as we see this manifestly confir­med.Verse 2, 3. Iohn 9. by our Lord Iesus christ, in the example of him that was borne [Page] blinde, as concerning whome, when the Disciples demanded, saying; Mai­ster, who did sinne? this man or his Pa­rents, that hee was borne blinde? Iesus answered, Neither hath this man sinned, nor his Parents, but that the workes of God should be shewed on him. To the same effect speaketh he also, Ioh. 11. as touching the sicknesse of Lazarus, that it was not vnto death, but for the glory of God, that the sonne of God might he glorified thereby. A second reason Reason 2 is, that by afflictions he might proue and exercise their faith and patience, as this is manifest in the example of Iob. And as to this effect speaketh the Apostle Peter, 1 Pet. 4, 12. 1 Pet. 1, 7. 1. Epist. 4. and before in the first Chap. That the trial (sayth he) of your faith, being much more preci­ous then Gold that perisheth (though it be tried with fire) might bee founde vnto your praise and honour, and glory, at the appearing of Iesus Christ. A third Rea­son Reason 3 is, that by this means they might be drawne nearer vnto God, & more [Page] obedient and conformeable vnto his blessed will. For euen as Iron, if it be not occupied will wax rusty; and as the Ayre, if the Clouds be not driuen away with the winde, wil be corrupt and contagious: euen so is it with the children of God, they are more out­warde to euery good thing, much more secure and sencelesse in sinne, much lesse apt to call vppon God, to trust in him, to giue him thanks, and to submit themselues vnto his wil, in the time of ease, peace, and prosperi­ty, then in the time of trouble, afflic­tion, or distresse, according as beside many other which might bee produ­ced, this is manifest in the example & confession of Dauid, as Ps. 119.Vers. 67, 71 Befor [...] I was afflicted (saith hee) I went astray but now I keepe thy word. And a littl [...] after, It is good for me that I haue bin afflicted, that I may learne thy Statutes Thus and by these Reasons you see that howsoeuer afflictions bee greeuous, to the flesh of Gods Children [Page] yet they are notwithstanding verie profitable for them, and bring them great commodity. They are dimini­shed by them one way, but they are augmented another way: Although their mortall bodies be therby weak­ned, & their worldly wealth wasted, their liberty abridged, and euen their very liues oftentimes taken from thē: yet get they plentiful encrease of spi­rituall and heauenly riches, which are not transitory, nor subiect to corrup­tion, knoledge of God, & of his loue, faith, zeal of Gods glorie, repentance, patience, peace of conscience, the seal and assurance of a far better life; ac­cording as heere-unto most notable tend the words of the apostle. 2 Cor. 4.Verses 16, 17, 18. Therfore we faint not, but thogh our out­ward man perish, yet the inward mā is re­nued daily. For our light affliction which is but for a moment, causeth vnto vs a far more excellent & eternall waight of glo­ry. While we looke not on the things which are seene, but on the things which are not [Page] seene, for the things which are seene, are temporal, but the thinges which are not Reason 4 seene, are eternal. Ouer and besides al this,2 Tim. 3, 12 we are yet further to know, that it is a lot assigned in the prouidence of God, to all them that wil liue god­ly in Christ Iesus,Acts. 14, 22 that they shoulde suffer affliction; and that as our Lord Iesus christ by the crosse, & by much affliction, entred into the possession of his heauenly glory, so we by many tribulations, shoulde enter into the Reason 5 kingdome of heauen. And lastly, that it is an vnchangeable ordinance and decree of God, that the godly should haue all their troubles and sorrow in this life, and the wicked on the con­trary, all their ioy, ease, pleasure, and delight. That the godly sustaine all their anguish and trouble in this life, it is euident, not onely in the Parable of Lazarus, presently ascending (after the death of his body) into Abraham his bosome,Verse 22. Verse 13. Luke 16. but also Reuel. 14. Blessed are the dead, which hereafter [Page] die in the Lord. Euen so saith the Spirite, for they rest from their labours, and their workes follow them. Verse 4. And chap. 21. it is saide, that God shal wipe away all teares from their eies, and there shal be no more death, neither sorrowe, neither crying, neither shal there bee any more paine, for the first things are passed. And now, as thus standeth the case with the chil­dren of God, euen so clean contrary­wise with the wicked and vngodlye, whensoeuer they endure any trouble or sorrowe, it tendeth not to their good (as the troubles of Gods Chil­dren do) but it is a beginning and an entrance into greater misery, & farre more fearefull iudgements, out of which they shall neuer be able to de­liuer themselues. Although they en­ioy health, peace, prosperity, and be aduanced to the honours and prefer­ments of this life, possesse all things in this worlde which their health can desire, yet heerein haue they no seale of Gods speciall loue, all these things [Page] tending to no other ends, but to pre­pare and fat them vp against the day of slaughter. Their destruction (as Salo­mon saith) shall come sodainly, and who knoweth the ruine of them both. Their glory and honor, their delightes and prosperity, are not only of very smal continuance, but euen as nothing in comparison of their ruin and destru­ction which shall be wonderfull fear­full, & continue for euer. According as of this difference speaketh the A­postle S. Peter. 1 Ep. 4.Verse 17, 18. The time is come (saith he) that iudgement must begin at the house of God: If it first beginne at vs, what shal the end of them be, which obey not the gospel of God? And if the righte­ous scarcely bee saued, where shal the vn­godly and the sinner appeare. Heereunto appertaineth also, that notable sen­tence of the Lord, which he vttred as he went towards the place of his suf­ferings,Verse 31. Lu. 23. If they do these things (saith he) to a greene tree, what shal bee done to a dry? If the deare Saints and [Page] seruants of God, and are as green and ftuitfull trees, who bring forth preci­ous and pleasant fruits of holines and righteous. If they by Gods ordinance must in this world be so vexed, perse­cuted, and tormented: where then (as S. Peter demandeth) shall the wicked and vngodly ones appeare? what shal becom of them, being so vtterly void of all vertue and goodnesse? Exam­ples of Gods iudgements vppon the wicked in this life, we haue in Kaine, Pharao, Iudas, and in many other, but howsoeuer they escape (as most cō­monly they do in this world) yet shal they not faile to be double and treble recompenced in the world to come: the lesse they heere endure, the more bitter shalbe their pain, and the more grieuous their punishment in hel, & condemnation with the diuel and his angels, out of which there shal be no redemption. Much might be spoken to amplify this further, but by that al­ready deliuered, wee may see clearely [Page] enough, that howsoeuer the Godly haue heere all their sorrow, and the wicked in this life all their ioy and fe­licity; yet the same ioy and felicity of theirs, is nothing else (in truth and in­deed) but extreame misery. They liue in pleasure on the earth (as S. Iames speaketh) and in wantonnesse, and nourish their hearts, as in a day of slaughter. For vnto the slaughter must they come at the length, aswell as the Beasts that are fatted vppe. O Lord (saith Ieremy,Ier. 12, 1, 2, 3. chapt. 12) if I dis­pute with thee, thou art Righteous: yet let me talke with thee of thy iudgements, wherefore doth the way of the wicked pro­sper? Why are they in wealth that rebelli­ously transgresse? Thou hast planted thē, and they haue taken root, they growe and bring forth fruit, &c. And a litle after, Pul them out like Sheepe for the slaugh­ter, and prepare them for the day of slau­ghter. Of this also speaketh the Pro­phet Malachy, cha. 4. that there shal bee a very great difference at the day [Page] of Iudgement betwixt the godly and the vngodly, the proude and all they that do wickedly,Mal. 4, 1, 2. being burnt as stub­ble, and so as there shall remain ney­ther roote nor branch in that day, but vnto al them that feare the Lord, shal the Sun of righteousnesse arise, and safetie preserue them. Heereunto appertay­neth that also of the Prophet Dauid. Psal. 37.Psal. 37, 35, 36. I haue seene the wicked strong, and spreading himselfe as a greene Bay-tree, yet he passed, and lo he was gone, & I sought him, but he could not bee found. Also Psal. 73.Psal. 73, 3, 4 5, 6, 7.8, 9.14, 18, 19, 20. I fretted at the foolish, when I saw the prosperitie 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 chaine vnto them, and cruelty couereth them as a garment, their eies stand out for fatnes, they haue more then their hart can wish, &c. whereas he for his part was on the contrary, daily punnished and chastened euery morning: But a lit­tle [Page] after it followeth, I went (saith he) into the Sanctuary of God, and then vn­derstood of their end. Surely thou hast set them in slipperie places, and castest them downe into desolation. How sodainly are they destroyed, perished, and horribly con­sumed? As a dreame when one awaketh, Vse 1 &c. Now let vs come to the Vses which may follow vppon 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 vnto Christ in humiliation and suffrings, before they can partake of his glory, that therefore in the fear of God, whensoeuer we are any way afflicted, or in distresse, in pouertie, sicknesse, or howsoeuer else; we bee so farre from fainting or being disco­raged, as contrarily conceyue hope, and be of good comfort, assuring our selues, that if we truely feare GOD, they are so many arguments of Gods speciall loue and fauour towardes vs. And that seeing (howsoeuer sinne be [Page] the generall cause of all afflictions yet) the Lorde God in the afflictions of his children, regardeth nothing so much the punnishment of their sins, as his own glory and their good, ma­king an end also of al their miseries in this life, and so as after this life, there remayneth nothing for them but glory, honor, and peace; that there­fore with the Apostle Rom. 5.Rom. 3, 4, 5 We re­ioyce in tribulations, knowing that tri­bulation bringeth foorth patience; pati­ence experience; experience hope; and hope maketh not ashamed, because the Loue of God is shedde abroad in our harts by the Holy-Ghost which is giuen vnto vs.

A second Vse is, that we be so far Vse 2 from iudging and esteeming the state and condition of the wicked and vn­godly, to be happy and blessed, and so consequently from framing our selues in affection or conuersation to be like vnto them, because they liue in health, peace, & are not so trobled, [Page] hated, despised and persecuted as o­ther men, as clean contrariwise kno­wing by that which hath bin spoken that all their ioy and felicity is in trueth and indeed but extreame misery and that instead of their easy & plea­sant life in this worlde, there remai­neth nothing for them but extreame anguish for euermore, horror for ioy, paine for pleasure, yea such tribulati­on and anguish, such horrour, paine, and fearefull torments, the greeuous­nesse whereof cannot possibly be ex­pressed, and out of which there shal [...] neuer be any Redemption; that ther­fore (I say) we be so farre from estee­ming our selues or others to be hap­py, in regard of any outward prospe­rity whatsoeuer; as cleane contraril [...] to learne thereby whiles we are heer▪ to worke our saluation in feare an [...] trembling. That seeing a man ma [...] be wealthy, and yet vnhappy, liue i [...] ease and peace, and yet bee accursed▪ we therefore settle the foundation o [...] [Page] all our happinesse vpon the worde of God, accounting our selues, and all others in a blessed estate onely, so far forth as we feare God, and are sancti­fyed by his Spirit to yeeld obedience to his blessed wil, and no further. For blessed (saith Dauid, Psal. 128.Psal. 128.1.) is eue­ry one that feareth the Lord, and walketh in his wayes. Hee saith, not that a man is blessed, because he liueth in wealth ease, peace, or rest, or that hee is vn­happy, that is in any affliction & di­stresse, but from hence deriueth hee the argument of all true happinesse, that men truely feare God, and walke in his wayes; so that if we feate God and walke in his waies, in what estate condition or account soeuer wee be in this life, yet shall we be sure to be blessed of God.

Thus much generally: Now more perticulerly. Lorde (saith Elias) they haue killed thy Prophets, & digged down thine Altars, and I am left alone, & they seeke my life. I might fitly in these [Page] words raise diuers particular instruc­tions, but because I woulde gladly speake somewhat of the Lords reply, which doth follow in the next wor­des; therefore I will briefly compre­hend Doctr. 3 the whole, in one point. We haue heerein a liuely Image and de­scription of the nature and affections of wicked and vngodly men, when the Lord hath once forsaken and gi­uen them ouer to a reprobate sence. They can abide no personnes worse, then his holye Prophets and Mini­sters, who are sent of God to teach and instruct them, to discouer and re­prooue their sins, and to exhort them to repentance and newnesse of life; nor any thing lesse, then the Tokens and testimonies of true religion and godlinesse, insomuch that they will not faile, to the vttermost of their po­wer, to abolish and roote out all re­membrance of the same: what a great number of most excellent prophets the Lord from time to time, raised vp [Page] and sent among the people of Israel, to call and conuert them to the obe­dience of his will, & to the right way and maner of worshipping him: the history of the scripture dooth most plentifully declare: but how tiranous­ly on the other side, they were hand­led and entreated, how despised, how cruelly murthered and persecuted to the death, besides this present com­plaint of the holy Prophet Elias. The words of our Lord Iesus Christ. Mat. 23. do plainly declare, whereas their expostulating the matter with the Iewes, euidently conuinceth euen by their own confession, that they were the children of thē that murdred the pro­phets: & therefore addeth, Fulfil ye also the measure of your fathers: Mat. 23, 31, 32, 34, 35. & presently after, Wherefore, behold I send vnto you Prophets, wisemen, & Scribes, & of them ye shal kil and crucify, and of them shal ye scourge in your synagogues, & persecute you frō city to city, that vpon you may com al the righteous blood, that was shed vpon [Page] the earth, from the blood of Abel the righ­teous, vnto the bloud of Zacharias, &c. As touching the Reasons wherefore the wicked are thus maliciously bent against Gods children. First, we must Reason 1 know that malice is rooted of olde in the hearts of the wicked, agaynst the seruants of God, through the instiga­tion of Sathan the Father and author of it: and who, as hee sought the de­struction of our first Parents, euen so soone as they were, so did he present­ly fill the heart of Caine there-with, which caused him to murther his righteous and innocent Brother. For so farre wil malice vrge and prouoke that man, in whom it is seated by the Diuell, that his heart and his hande, and al the powers and faculties of his soule and body, will bee continually employed, and endeuouring, not on­ly to reproach, disgrace, and hurt by all possible meanes, but euen also to depriue those of their very liues, whō they enuy and malice in their hearts. [Page] This malice and hatred (I say) is per­petuall, and will neuer haue an end, so long as there is a Deuill, and the Saints and seruants of God, doo re­maine vpon the earth. A second rea­son Reason 2 wherefore the wicked beare such deadly hatred and malice towardes Gods faithfull seruaunts, is, because such as feare God truly, cānot frame and conforme them-selues to their corrupt humours and dispositions to say as they say, and to do as they doe, according as this reason doth the A­postle S. Peter render. 1 Epist. 4.1 Pet 4, 4. It seemeth to them strange, that yee run not with them to the same excesse of ryot, therefore speake they euil of you. For as light and darknesse, Christ and Belial cānot possibly agree in one, no more, is it possibly that prophane and wick­ed men should affect, or like of any o­ther in their hearts, but onely of such as in affection and disposition are like to themselues. And a third reason is, Reason 2 because (what shew soeuer they will [Page] sometimes make to the contrarie for carnal respects) yet in their harts they vtterly dislike, and cannot abyde the sincere Doctrine of Christs Gospel, which the Saints and seruants of god do preach and professe, as this dooth our Lord Iesus Christ confirme. Iohn 8.Iohn 8, 37. Ye seeke to kil mee (sayth 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 licentiousnes, they cannot away eyther with it, or with any of those, who sincerely ey­ther preach it, or make profession of it. Thus haue you seene the Reasons wherefore the wicked and vngodlye, are thus maliciously bent against the children and Seruants of GOD; yea and it is further also to bee obserued in this History and Complaint, that such and so insatiable is the Tyran­ny of such wicked ones, where they beare the sway, that they are so farre [Page] from repenting themselues of the former mischeefes and murthers which they haue committed, as that they most barbarously go forward in the same, without remorse of Con­science, neuer restraining their rage, nor moderating their fury, so long as they can finde any of Gods seruantes vppon the earth. Iezebel the wicked wife of vngodly Ahab, had made such a hauocke of Gods true Worship­pers, that shee perswaded her selfe, that there was none other of them left, but the Prophet Elias (yea, and of this minde also, as wee see heere was Elias himselfe) and yet shee was so farre, eyther from repenting her selfe, or beeing satisfied with that she had already doone, as that by all possible meanes, she endeuoured her selfe to bring him also to destruction. Heerein we haue many other exam­ples, as in Kain, who after he had once cōceiued a wicked purpose in his hart to murther his brother Abel, and that [Page] for no other cause (as S. Iohn shew­eth.Verse 12, 1 Epist. 3.) but because his Bro­thers workes were good, & his owne euill) he would by no meanes cease or giue ouer, till he had effected it in­deed. In Pharoa towards the destruc­tion of the little Infants of the Israe­lites, and of Herod in his time. Of this disposition also was Saule, who by no meanes, nor by any duty of seruice, could possibly bee perswaded to re­ceiue Dauid into fauour againe, after he had once taken displeasure against him, but continually endeuored him­selfe to bring him to Destruction; al­though Dauid for his part neuer did him hurt, but the fault was euermore in himselfe: and beeing kindled with displeasure against Ahimelech the High-priest, for Dauids cause, no ex­cuse nor reasonable answere, coulde possibly appease or pacify him, vntill fourscore and fiue Priests of the Lord were slaine, and the City of Nab, de­stroyed, with all the men, women and [Page] children that were in it. 1 Sam. 22. An other like example whereof we haue in Manasseth, of whom it is recorded,Verse 16 2 Kings 22. That he shed innocent bloude exceeding much, til hee replenished Ieru­salem from corner to corner. And for the like cruelty is Ierusalem also.Verses 2, 3. Ezech. 22. called a bloudy City, a City that shed­deth bloud in the mids of it. And for this cause also, are such wicked ones re­sembled in diuers other places of the Scriptures, to ramping and roaring Lyons, greedy of their prey, such as regard not what tyranny and cruelty they exercise, and shewe what horri­ble wast and desolation they make & commit, nor what pittiful mourning and lamentation they cause and pro­cure, so as their corrupt and diuellish deuises may be accomplished. Accor­ding as besides all other examples, this is most apparant in the enemies of the Church, I meane the Papistes at this day. A bloody generation vn­doubtedly; yea surely, as bloodie as [Page] any other that can possibly be remem­bred, as their horrible massacres and murthering of Gods Saintes in this Land, as also in France, Spaine, & the Lowe-Countries; wherein since the years 1520. they haue been the death of one million of christians, & especi­ly in their late Powder treason, they haue made it manifest vnto all the world. We heereby seeing clearely what is to be looked for at their han­des, if they might beare the sway, and if the time were come that they haue so long longed and looked for. But Praised be the Lord, who hath not yet gi­uen Vse 1 vs ouer as a prey to their teeth. Now for the Vses. First we see heere, that the wicked in afflicting & persecuting the children of God, and in bearing such malicious harts against them, do euidently discouer themselues to bee the children & seruants of the diuell, as Ioh. 8.Iohn 8.44. our Lord Iesus directing his speech vnto the Scribes and pharisies who went about to kill him, Yee are [Page] (sayth he) of your father the Diuell, and the lusts of your father ye wil do: he hath bin a murtherer from the beginning, &c. The childe followeth the steps of his father, and the seruant is obedient & conformable to the wil and commandement of his Mayster. Now the wic­ked being the children and seruaunts of the deuil, what maruell is it, thogh they bee such deadly enemies to the children & seruants of God? It must not be thought strange also, althogh some of them bee Whore-mongers, some drunkards, some vaine swearers and blasphemers, some murtherers, some contentious, malicious, and en­uyous men; they be heerin but as na­tural children, imitating the steps of their father, and as obedient seruants but fulfilling the wil and commande­ments of their mayster. A second vse arising from the former Doctrine is this, that seeing the wicked and vn­godlye in afflicting and persecuting the Saints and Seruantes of God, [Page] are euidently discouered to bee the children and seruants of the Diuell: that therefore in the feare of God we take diligent heed, and as wee tender the glory of God, and our owne sal­uation, that neither in affection, nor in life and conuersation, we bee like such wicked & vngodly ones whom the Lorde hath forsaken: but as it is the property of such to hate and per­secute such especially as preach vnto them, and professe among them the word of God; so let vs on the contra­ry settle our selues to loue, and like such aboue all others; yea, to aproue our selues to be the children of God, we must loue not onely such as loue vs, but euen our verie enemies, as our Lord Iesus Christ teacheth vs. Math. 5. and according to the exhortation of the Apostle Paule.Verse 44. Rom. 12. Blesse them which persecute vs. Not desiring an eye for an eye, nor a tooth for a tooth, as the Pharisies taught their Disciples, but we must be framed ac­cording [Page] to the example of our Lord Lorde Iesus Christ, who prayed for his enemies, and did good vnto those that hated and persecuted him, ac­cording as to this purpose dooth the Apostle Peter propound vnto vs his example. 1 Epist. 2. saying,Verse 23. that when he was reuiled, reuiled not againe; and when he suffered he threatned not. And in verse 21. before he saith, that christ in suffering hath left vs an ensample, that we should follow his steps. Af­ter this manner goeth he forward to exhort. Chap. 3.1 Pet. 3, 19. Not rendering euil for euil, nor rebuke for rebuke, but contrary­wise blesse, knowing that ye are thereun­to called, that ye should bee heire of the blessing. But now forasmuch as this is a hard matter for flesh and bloud to yeelde vnto, as daily experience prooueth; therefore must all Gods Children alwayes heerewithall re­member these two thinges. The first is, that the more wee are hated, de­spised, and persecuted of wicked men, [Page] the more are we blessed of God; and who will not be well content, to en­dure some hard measure for a time at the handes of prophane and vngodly men, that thereby hee may haue the loue and fauor of God the more sure­ly sealed vnto him for euer? And now that this effect followeth to the god­ly, by meanes of the reproaches and other iniuries of the wicked: our lord Iesus Ghrist Mat. 5.Math. 5, 11, 12. doth plainely ex­presse, Blessed are yee when men reuile you, and persecute you, and say al manner of euil against you for my sake falsly. Re­ioyce and be glad, for great is your reward in heauen, 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 behauing our selues, wee shal therein haue a most comfortable testimony that wee are the children of our heauenly Father, who maketh the sun to shine, & the rain to fal aswel on the bad as on the good. And therewithal the true Ser­uants [Page] and followers of our lord Iesus Christ, who when his Disciples wold haue had him to haue commaunded fire from heauen, to haue destroyed a City of Samaria as hee passed by, be­cause the Citizens refused to giue him entertainment; sharply rebuked them as we see Luke 9. saying, Ye know not of what spirit ye are, for the sonne of man is not come to destroy mens liues, but to saue them. Who also healed the ear of Malchus, yea althogh he was one of them that came to apprehend and to bring him to death. These 2. points if we could remember, especialy when wee are tempted & prouoked by the malice of wicked men, they would be forcible enough to represse & keepe vnder al affections & atempts of rage & reuenge. Considering & conclu­ding with our selus, that it must needs bee a maruailous vnthankfulnes, not to endeuor our selues to the perfecti­on of our heauenly father, & the ex­ample of our sauior, who so louingly [Page] exhorteth vs thereunto.Verse 29, Mat. 11. Learn of me, for I am meeke and lowly in heart, and ye shall find rest vnto your souls. And this may suffice from the considerati­on of the Prophets complaint in the words that you haue heard, Lord they haue killed thy Prophets.

THese words, as I shewed you be­fore, do containe the reply of the Lord, vnto the former cry and com­plaint of the Prophet: the summe of the whole being to this effect, as if the Lord should thus say vnto him; Thou verily supposest that there is not a faithfull man left but thy selfe alone, but in this thy supposition [Page] thou art greatly deceiued; for there are euen many thousands in Israell of good and godly men, whom I (sayth the Lord) haue so safely kept and pre­serued from the generall Apostacy of the rest, as that they neuer shewed so much as an outward countenance of well liking their Idolatry. This is the sence of this reply, so as by seauen thousand in this place, according to the phrase of the Scripture, is to bee vnderstood, not a certain & set num­ber, but an vncertain and a very great multitude.

Now for the Doctrines. First from Doctr. 4 hence ariseth this general point, that forasmuch as the Lorde God hath an absolute dominion ouer al creatures both visible and inuisible, ruleth and directeth all things both in heauen & in earth, according to the good plea­sure of his will, against which will of his, no man nor any other creature is able to resist, nor to accomplish any thing, either more or lesse: Foras­much [Page] as he is higher (as the Prophet Dauid saith, Psal. 113.Psa. 113, 4, 5) then all Nati­ons, and hath his glory aboue the Hea­uens, and there is none like to the Lorde our God, who shal go foorth also as a Gy­ant (as the Prophet Esay speaketh, chap. 42.) ard shall stirre vp his courage like a man of Warre, and shal shout & cry and preuaile against his enemies: There­upon it clearely followeth, that all they are in a most blessed estate and condition, who are shadowed vnder the winges of his mercifull protecti­on: insomuch, that although al sorts of enemies, do set themselues against them, and do deuise and put in prac­tise all the wayes and means they can to bring them to confusion, yet they do but lose their labour, and practise Reason 1 altogether in vaine: For why? there is no wisedom, there is no power nor counsel against God; though people fret and fume, though princes rage, though al consult and lay their heads together, how they may oppresse and [Page] tyranize ouer such as feare the Lord, yet Hee that sitteth in heauen will laugh them to scorn, the Lord wil haue them in derision, confounde all their deuises; yea and oftentimes so mightily tri­umpheth ouer his enemies, & so ten­dereth and prouideth for the good of his seruants, that notwithstanding al their malice and peruersenesse, their very enemies are constrained to doo them good, & to be a notable means for the encrease of their happynesse before the Lord. This is manifest in this history. Iezebel that cruell perse­cutor, made full account that she had vtterly destroyed all the Prophets & Seruants of God, Elias onely excep­ted, whose blood (as you hearde be­fore in his complaint) shee in like ma­ner greedily thirsted and sought after: but notwithstanding all her rage and fury, the Lorde preserued Elias, and many thousandes more, who neuer suffered them-selues to bee defiled with the abhominations of that time. [Page] Pharao King of Egypt, made full ac­count to haue destroyed vtterly 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 Lorde encreased them so much the more mightily, and caused euen the Daughter of that cruell tyrant, to be a norisher of Moses, the deliuerer of Gods people, when by reason of that wicked commandement he was cast forth, as Ex. 2. Balaac K. of Moab had re­solued himselfe vpon a wonderful di­uellish and subtle deuise against the children of Israel, & was come to the very practise of it, Balaam also that false prophet (for the loue of his hire) was as ready as he, to haue pronoun­ced a fearefull 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 en­crease [Page] of their happinesse before the Lord. Numb. 22, and 23. Wonderful diuellish was the Counsell of Ahito­phell against Dauid. 2 Sam. 17. but the Lord ouerturned it to his owne con­fusion, and to the preseruation of his seruant. Wicked was the practise of the sonnes of Iacob against their Bro­ther Ioseph, as Gen. 37. but the Lorde most myraculously turned it (cleane contrary to their expectation) to the great honor of Ioseph, & to the com­fort, reioycing, and good of Iacob, & of his whole family, whereof at that time consisted the visible Church of God. Haman that enuious Infidell, thoght to haue rooted out the whol Nation of GOD, but the mischiefe which he prepared, through the iust iudgement of God, fell vppon him­selfe, and to his perpetuall shame and confusion. Hester 7. Herod that cruell bloud-sucker, by killing all the male children that were two years old and vnder, thought to haue destroyed the [Page] Lord Iesus, the Sauior of the world, but the Lorde dispatched him with a fearefull destruction, preserued his Sonne, and caused his worde to pro­sper mightily. Math. 2. Many other examples might be produced, but by these we may see, how the Lorde (as Eliphaz speaketh, Iob. 5.) doth often­times take the wise in their craftinesse, and turneth the counsell of the wicked in­to foolishnesse. And as it is in Psal. 33. Doth breake the Counsels of the Heathen, and bringeth to naught the deuises of the people. According as besides these examples, what experience we haue had of the Lordes woonderfull and vnspeakeable goodnesse and mercie in this behalfe; wonderfull wicked and intollerable were our vnkinde­nesse and vnthankefulnesse, if wee should becom forgetfull of the same. What horrible and subtle treacheries and conspiracies, haue beene deuised and concluded vppon, and what furi­ous assaultes haue beene put in pra­ctise, [Page] aswell against the sacred per­sons of our Princes, as against the whole flourishing estate of this Church and Common-weale, by our secret Traytourly Papistes at home, and by the furious force of forraigne foes. What terrible curses and ex­ecrations, that Romish Balaam (I meane the Pope) hath thundered out against both Prince and Subiectes. And how mightily, and euen myra­culously it hath euermore pleased the Lorde, to discouer and confound all, howe closely and cunningly soeuer, the same hath beene contriued, brin­ging the Popes Cursses vppon his owne head,Example. the Spanish Fleete, in 1588. and vppon the heades of such as were drunke with the cuppe of his Fornications; yea, blessing where the Pope hath curssed, and cursing where the Pope hath bles­sed. What experience wee haue hadde (I say) of the Lordes most mightie power, and mercifull pro­uidence in this behalfe: his vn­thankfulnesse [Page] is intollerably wicked, that hath forgotten, or will not ac­knowledge, Moses, Aaron, and Mirian, and the whole hoast of Israel, had no greater cause to sing praises to the Lord, for the ouer-throwe of Pharao and his army in the red Sea, nor De­borah, nor Baruk, for the victorie a­gainst Sisera, then wee haue had, and haue from day to day, for the rare & tender mercy of God towardes vs. The wicked (as Dauid speaketh. Ps. 37) had drawne their sworde, Verse 14, and bent their Bow to cast downe the poore and needy, & to slay such as be of vpright conuersation, but their sworde is gone thorough their owne heart, and their Bowe is broken. Wherfore praise ye the lord (as he exhor­teth in another place) al yee that feare him, magnifie him al ye of the seede of Ia­cob, and praise him al ye of the seed of Is­rael. Now for, and in regard of these notable effectes, may the Church of God be likened to the bush, whereof wee read,Verse 2. Exod. 3. which although it [Page] burned continually, yet it consumed not. As also to Noah his Arke, which although it might seeme to be vtter­ly ouerwhelmed with the waues, yet it did but safely swim vpon them. All which examples and comparisons, tend to this ende, that whomsoeuer God dooth fauour and accept as his childe, all his creatures will smile vp­on such a one, yea their very enemies shall be farre from hurting such with their malice, as that they shalbe con­strained (as I sayd before) to do them good. According as wee read of the Egyptians, who although they hated the Isralites with a deadly hatred, yet (as Exod. 12.) did they enrich them at their departure with Gold and Sil­uer, and gaue them Iewelles with whatsoeuer else they could desire. So good and gracious is the Lord, vnto all those that fear him, that maintain his cause, and put their trust in his mercy, no enemy shalbe able to hurt or bring them to confusion. The ex­perience [Page] whereof, caused the prophet Dauid to burst forth into these words of assurance, Though I walke (saith he) through the valley of the shadow of death, I will feare no euil, for thou art with me, thy rod and thy staffe they comfort me. Ps. 23.Verse 4. Verse 1. Also Psal. 27. The Lord is my light and my saluation, whom shal I feare? the Lord is the strength of my life, of whome shal I be afraid, Verse 7. &c. And Psal. 34. The Angel of the Lord pitcheth round about them that feare him, & deliuereth them. Also Ps. 125.Verse 1. They that trust in the lord shalbe as mount Zion, which cannot be re­moued, but remaineth for euer. Al these places, do most notably describe the happy condition of all such as doo re­maine vnder the fauour and protecti­on of the highest. Whereas on the contrary, vnto whomsoeuer God is not mercifull, whosoeuer is not co­uered vnder his winges, such are sub­iect to all kinde of miseries, They shall feare day and night (as it is Deut. 28.) and shal haue no assuraunce of their life. Verse 66. Nothing shall prosper with them, or [Page] 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 them­selues against the Saints & seruantes of God, or in any measure at al, ende­uor themselues to grieue, reproch, or any other way to hurt or troble thē; as namely, that in shewing themselus to be their enemies, they shew them­selues to be the enemies of God, & in contriuing to hurt and molest them, they fight & striue euen against him. And therefore saide our Lord Iesus Christ to Paul (then cald Saul) whiles hee continued inraged against the church of God, as Act. 9. Saule, Saule, why persecutest thou me? Verse 4: & in this sence saith Moses of the Israelites, Deut. 32. That the Lord kept them as the Apple of his eie. And Zac. 2. He that toucheth you, toucheth the apple of his eie. So nearely hath the Lord taken the faithful vnto himselfe, and so doth hee couer them with the winges of his protection, that the least iniurie that is offered [Page] vnto them, tendeth euen directly to his dishonour, and to the iust prouo­king of him to displeasure: & therfore howsoeuer their malicious enemies may any way insult or triumph ouer them for a time, yet fighting in this sort (as they do) against God himself, they must of necessity at length bee confounded. Heereof had the Chil­dren of Israel sufficient experiences when Pharao and his army was ouer­throwne in the red Sea. Hezekiah al­so in his deliuerance from the migh­ty army of Senaherib. 2 Kings 19. and did not this also most notably appear when this cruell persecuting Iezebell was after all this, cast out of a Win­dow, trod vnder foot, torn in pieces, deuoured vp of dogges, and so, as no­thing of her remayned, but the scull, and the feete, and the palmes of her hands.Verse 35. 2. Kings 9. Yea surely, besides all these, haue we our selues had such notable experiences, as that we may truely say, not onely with the Apo­stle [Page] Paule, that the Lord hath been on our side, but also with the Prophet. Psal. 124.Psal. 124, 1, 2, 6, 7. That if the Lord had not beene on our side, when our enemies conspi­red and attempted against vs, they had then euen swallowed vs vppe quicke, so great and so exceeding was their rage and fury, But praised be the Lorde (I say againe and againe) which hath not gi­uen vs as a prey to their teeth. Our soule is escaped, euen as a Bird out of the snare of the Fowlers, the snare is broken, and we are deliuered. Thus much as touch­ing the generall point. But what sayeth the answere of God to him, I haue reser­ued, &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 faithfull, al­though it bee but a little, and a verie small remnant, in respect and compa­rison of the multitude of prophane and vngodly men, who doo not be­long to eternal life; yet notwithstan­ding [Page] being considered in it selfe, it is very large & ample, comprehending infinite multitudes of Gods elect and faithfull children, who are sealed and sanctifyed to eternall life. In the daies of Elias, when in outward apearance there was nothing to be seen but ab­hominable wickednesse and idolatry, all generally from the highest to the lowest, hauing corrupted their waies rebelling against God, & licentious­ly walowing in the lusts of their own hearts: yet notwithstanding, at that very time (as this text sheweth plain­ly) the Lord God had a notable com­pany of faithfull Worshippers, and although a small handfull, in respect of the vngodly, yet surely not a few, but a very great number, being consi­dered by themselues. And nowe if so bee that in so fearefull a falling a­way; yea, and when the Lord had yet no other peculiar people vppon the earth, but the Iewes alone: If there were then (I say) so many faithfull [Page] members of the Church of God, and sincere Worshippers of his name: What then is to bee thought of the church of Christ, vnto whom (as it is Psal. 2.Verse. 8) The Nations [...] giuen for his in­heritance, and the endes of the earth for his possession. When as the Couenant of Gods peculiar grace and fauour, comprehendeth not the Iewes alone (as in times past) but extendeth it self both farre and neare throughout the world, to all those generally, & with­out exception, that by a true & liue­ly faith, take sure hold vpon the same. There is no doubt (I say) but the church of Christ (in this time of the gospel) is much more large & ample, and the number of Gods elect a farre greater number, by great oddes. For this cause is the church called Carho­lick, that is to say vniuersal, not Iewish, not Roman, not English, not consisting of any one nation or people, but cō­pacted (as it were) into one body, out of al nations, ages, callings, & degrees [Page] For the first Church, gathered Chil­dren of God vnto her selfe, by the preaching of Gods word, out of any people. After whē the grace of God did shine chiefe [...] among the Iewes, she did ioyn conuerts vnto Israel out of the rest. But much more the newe Church, called and begotten since Christs time, hath enlarged her Ta­bernacle (as Esay speaketh) vnto all Nations, beginning at Ierusalem, Iu­dea, and Samaria, and spreading from thence to the vttermost coastes and ends of the earth. So as the Iewes are not now the onely peculiar people of God, as heeretofore, but the partiti­on wall is nowe broken downe, and God hath sent his Sonne (as himselfe speaketh,Iohn 3, 17. Iohn 3.) that the world by him might be saued. And as the Apostle Peter speaketh) Acts 10. In euery nati­on, Verse 35. he that feareth him, & worketh righ­teousnesse, is accepted of him. Our Lord Iesus Christ is now becom the chiefe stone of the Corner, vpon whome a [Page] double wall ariseth, so y^t (as the Pro­phet Dauid prophesied, Ps. 87. the E­giptian, the Babylonian, the Tirian, the Ethiopian, the Philistin, are born in Sion, that is to say, are more begotten tho­rough the preaching of the gospel) to be the true mēbers of the Church of Christ. And as the elders (in whome is represented the whole Church of God) do sing vnto Christ. Reu. 5.Reu 5, 9, 10 Thou hast redeemed vs vnto God by thy blood, out of euery Kinred and tongue, and peo­ple and Nation, and hast made vs Kinges and Priests to our God, &c. And where­as the Prophet Esay, Chap. 53. com­plaineth of the small number of them that should beleeue the Gospell, and our Sauiour also him-selfe, Luke 12.Luke 12, 32 calleth his Church a little flocke, and Math. 7.Math, 7, 14. That strait is the gate, & nar­row is the way that leadeth vnto life, and few there be that finde it. These and such like sentences of the Scripture, are alwayes to be vnderstood, not of the fewnesse of the faithful in respect [Page] of themselues, but of the smalnesse of their number, in comparison of the vnbeleeuers, of the vngodly and pro­phane. But oh (will some peraduen­ture bee ready to aske) is the number of Gods elect still the lesser number? Surely will they say, howsoeuer it hath bin in times past, and howsoeuer among the Papists, the heathen and vnbeleeuers, who liue in Blindnesse and ignoraunce, the number of the wicked may be the greatest: yet wher the Gospell is preached it cannot bee so; in such places the children of God are without all question the greatest number. For do not all (saith they) at this day, come to the church, heare Gods word, receiue the Sacraments, &c. and wil you exclude any of those from being the true mēbers of Christ and of his church? To this I answer, that the church of Christ in this time of [...]he gospel, is vndoubtedly a glori­ous Church, yea surely much more glorious for number & multitude of [Page] sincere professors, then heeretofore, the Lorde hauing some faithfull Ser­uants, & true harted christians euery where, who first seek his kingdom & the righteousnes thereof, who labor nothing so much for the meate that perisheth, as for that which endureth to eternall life, who are Religiously careful to make the word of God the Lanthorn for their feet, and the light for their paths, & prefer the aduance­ment of Gods glory, and the accom­plishment of his good will and plea­sure, before al respect of themselues; the number of whom, I most hartily beseech the Lord to multiply and in­crease more and more. But yet, that still remaineth true which I sayde be­fore, that in comparison of prophane and wicked men, their number is but small, and a little handfull. All such as come to the church, hear the prea­ching of Gods word, receiue the Sa­craments, professe themselues prote­stants, & no papists, &c. Al these, do I [Page] acknowledge members of the visible Church. But euen as in a fielde there is not onely good Corne, but also weeds; and as in a threshing Floore, there is not onely pure wheat, but al­so chaffe; and as in a Net that is cast into the Sea, there commeth vp not onely good things, but also bad: euen so, in the visible Church, there is a mixt and confused multitude of both, good and bad: not onely such, who with vpright hearts and good consci­ence, doo serue and obey the Lorde Christ, but such also as are euen Re­probate to euery good worke, and whose end is, to be cast out from the presence of God, and to be burned as chaffe, in the fearefull furnace of his indignation and wrath. For a man therefore to haue a comfortable assu­rance, that he is a member of Christ, and an heyre of Gods kingdome, hee must not content himselfe, nor think it enough for him, to be a member of the visible Church. But if he feele the [Page] spirit of GOD preuailing in him a­gainst the corrupt lustes and motions of the flesh, and so as notwithstand­ing the manifolde temptations of the world, the flesh, and the diuel, he first seeke Gods kingdome and the righte­ousnesse thereof, labour more for the meate that endureth to eternall life, then for that which perisheth, if hee bee Religiously carefull to make the worde of God the Lanthorne for his feete, and the light for his paths, and so as withall he grow and encrease in Knowledge, Faith, Repentance, and in Obedience according thereunto, as in yeares and dayes, if his latter workes be better then his former, & he bring forth fruite in his age, accor­ding to that in Psal. 92. If hee then ac­count himselfe to bee most happy, when hee is made an Instrument to aduance Gods glorie, and doe highly regard it, aboue himselfe. If his Reli­gion and godlinesse bee not onely in outward shew and profession, but in [Page] all goodnesse, righteousnesse, & tru­eth. These and such as these are, are most vndoubted 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 eternall life. Wheras on the contrary, whose life and conuersation is repugnant and contrary heereunto, either destitute of sounde knowledge and Faith, or contenting himself, with a bare shew 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 vtter­ly vnworthy of the name and Title of true Christians, the Doctrine of the Gospell cannot be said to haue taken roote in their hearts, the fruites that proceed from them cannot be called the fruites thereof, planted in their hearts by the Holy-Ghost, but the fruites and effects of their owne cor­rupt and vnregenerate hearts, engraf­ted [Page] in them by the spirit of Sathan, as a sure seale of their iust condemnati­on. According as of this difference, speaketh the Scripture in diuers pla­ces, as Math. 7.Verse 21. Not euery one that saith to me, Lorde, Lorde, shall enter into the Kingdom of Heauen, but he that doth my Fathers will which is in Heauen. Also Rom. 2. The hearers of the Law, Verse 13, 28 29. are not Righteous before God, but the dooers of the Law, shall be iustified. And againe, Hee is not a Iewe that is one outwarde, neyther is that Circumcision which is outward in the flesh, but he is a Iew that is one within, and the Circumcision is of the heart, in the Spirite, not in the Letter, whose praise is not of men, but of God.

Heereunto appertaine also, the words of our Lord Iesus Christ, Luke 6.Luke 6, 46. Why call ye mee Maister, Maister, and do not the things that I speak? Manifest­ly there teaching, that as nothing in all the Worlde should moue men to professe themselus to be the seruants [Page] [...] [Page] [...] [Page] of Christ, vnlesse they haue a care and conscience to do that which he requi­reth, so doth he vtterly disallowe all shew and profession of his name and Gospell, that is voide of a sincere and vpright obedience, as meere Hypo­crisie, and the words of lies. Much might bee spoken to amplifye this point, but by this you may see it, as clearely as the Sun, that howsoeuer the church of Christ, in this time of the Gospell, be a glorious church for number and multitude of true mem­bers and faithfull professors; yet for all that, but a little company, and a small handfull, in respect and compa­rison of the rest. There being at this day (God knoweth) many hipocrites and counterfet Christians, many euil and vnreasonable men, yea many E­picures and carnall Gospellers, who are beastly minded, making the world and their belly their God, professing God & godlines with their mouths, but vtterly denying the power of it [Page] in their deeds, easily allured to euerie thing that is vaine and prophane, but backe-warde and vntoward to euerie thing that is good & godly, nothing mooued with the sweete promises of Gods mercie, nothing terrified with the threatninges of his iudgements, but as they are filthy, so will they bee more filthy, cry out vppon them as long as you wil. So then we see heer, Vse 1 what litle substance and found foun­dation there is in the Papists boasting of the vniuersality of their church, & of hauing the greatest number and multitude on their side, the which commonly (aswell in their publique writinges as otherwise) they obiect and cast in our Teeth, as though be­cause the number of such as professe the true Doctrine and religion of Ie­sus Christ, is not so great as the mul­titude of their Idolaters and false worshippers; therefore they are the true Church of God, and not wee. Whereas it is most certaine (as you [Page] [...] [Page] [...] [Page] haue beene taught before) that the greater the number or multitude is, the lesse argument is there, to proue the same to bee the true Church of Christ. The same being not tyed to any number or multitude, but consi­sting of those who truely beleeue in Christ, and yeelde a sound obedience vnto his Gospell, how small or great soeuer their number be. Great was the number of them in the time of Elias, who professed them-selues to be the true Church of God, & which in euery respect were as dilligent and deuout, in the obseruation of their outward ceremonies, as the papistes are, or can bee at this day, in their blind superstition, traditions or deui­ses, but yet howe far they were from being in truth and indeede, what they outwardly pretended: this complaint of the same Prophet, beeing himselfe persecuted by them, dooth plainly proue. The like is also to be seene, by cōparing the great multitude of the [Page] aduersaries of Christ, in the time that he liued (which were then accounted the Church of God) with the small number of those, who truly beleeued in his name, and yet not the greatest number (for all their bosting and glo­rious shewes) were indeede the true church, but euen that little and small remnant: wherby it is euident (what­soeuer the papists brag to the contra­ry) that to haue the greatest number on their side, is no argumēt to proue their synagog to bee the true church of christ, but rather the contrary, that being true (as it is most true) which you haue heard before. Secondly see­ing Vse 2 it is manifest by that which you haue heard, that the flock of Christ is but little, & that the least number go in at the strait gate that ledeth to life, that therfore we take diligent heed, as we tender the glory of God, and our own saluation, that we frame neither our religion nor conuersation accor­ding to the disposition of the greatest part, [Page] that we think not our Religion to be therefore good, and our conuersati­on warrantable, because the most part do as we do. As many such there are at this day, who if they be eyther exhorted to any duty of obedience, or reprooued for any thing that is a­misse, they will be ready presently to answere, that they are not alone, but that the greatest company of men & women doe so in like manner behaue themselues, &c. We must take heed (I say) that we folow not a multitude vnto euill, but harken what the word of God doth teach and prescribe, dili­gently marke and obserue who they are that frame themselues according to that rule of holinesse and righte­ousnesse: and then consequently set­tle and endeuour our selues to immi­tate them, without beeing ashamed, and without staggering at the mat­ter, although their number be neuer so smal, yea and although they be ne­uer so base and contemptible in the [Page] eyes of the world. Thirdly, seeing all Vse 3 such as come to the Church, & heare Gods word, are not vndoubtedly the true mēbers of Christ & his church; but that there are many Hypocrites and dissemblers, that therefore wee do not content our selues with out­ward circumstances in religion, that we thinke 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 ha­uing a Reuerend feare of the Lordes Maiesty imprinted in our hearts, in­wardly in our soules respecting his blessed will, and faithfully remembe­ring his vnmeasurable loue and ten­der kindnesse toward vs in Christ Ie­sus, wee must performe all these out­ward workes, as fruits of our true and inward zeale towardes Gods glorie, and as testimonies of our obedience and thankfulnesse to him, in regard of his manifold mercies towards vs, and then shall we be accepted in them, & [Page] in euery of them. Whereas on the contrary, if the heart and mind be not sound and sincere, and do not direct­ly ayme at Gods glory, and at the o­bedience of his will; although we be neuer so forwarde and diligent in all these outward respects, yet shall wee be in no measure accepted but vtter­ly reiected of him; hee will say vnto vs, Who required these thinges at your handes? For as the Apostle sayeth of Circumcision, so is it true of Christi­an Religion, that it consisteth not in outward shewes, but in the heart and inwarde man, expressing it selfe in a holy practise, and dooing, and in a constant abyding in the word of tru­eth. I haue reserued to my selfe, &c. When he saith that he hath reserued Doctr. 6 them to himselfe, we are more parti­cularly to obserue from hence, that whereas there are a certaine number seperated from the wicked & vngod­ly, and so as they run not head-long with the prophane multitude after [Page] the lusts and affections of their owne hearts to Idolatry, to the contempt of Gods worde, to the despising or persecuting of the saints and seruants of God, but are sanctifyed in all the powers and parts of both soule and bodye, to serue and obey God with true zeale and feruency of spirit, ac­cording to the rule of his will. This commeth not to passe, thorough their owne Wisedome, Power, or Free will, but onely and altogether thorough the meere goodnesse and mercie of GOD, in vouchsafing vn­to them the gracious assistance and direction of his holy Spirite. This consideration, is heere manifestlye offered to our comfort and instru­ction, in that the Lorde saith so ex­pressely, that hee hath reserued them: I (sayeth the Lorde) haue reserued vnto my selfe, &c. If the Lorde of his infinite goodnesse and speciall fauour, through the migh­ty woorking of his blessed Spirite, [Page] [...] [Page] [...] [Page] had not safely kept and preserued this little remnant in the dayes of Elias, from the generall Apostacy and fal­ling away of the rest; they woulde haue been as forward to haue disho­noured and blasphemed him, and to haue run a whoring after their owne inuentions, as any of the other; and therefore rightly sayth the Lord, that it was hee that kept and preserued them; This is the reason wherefore they were not defiled with the abho­minations of that time, and did not bow their knees to Baal. So that as I saide, it is a most cleare and euident trueth, that the pr [...]seruation of the church and children of God, in the feare of God, and in the wayes of his will, in that they are not ouer-come by the assalts and temptations of the world, the flesh, or the diuel, neither are vtterly destroyed and consumed by the malicious attempts and diuel­lish practises of their enemies: al this (I say) is onely of the Lord of hostes [Page] against whom there is no resistance, nor any power to preuaile, vnto whom the very Deuils are subiect, & constrained to doo his will without swaruing at any time, or in any mea­sure from the same, and vnder the wings of whose mercifull prouidence and direction, all his faithful seruants do remaine so safe, that (as our Lord Iesus Christ most comfortably spea­keth, Math. 10) not so much as an hair shall perish from any of their heads,Verse 30: without his good will and pleasure: and therefore also most notably. Rom. 8. If God be on our side, Verse 31. who can be against vs? What our generall estate & con­dition is by nature, how we are there­by weake and fraile, euen as dust and slime of the earth, vtterly destitute of all goodnesse, prone & ready to that which is euill, but backward and vn­towarde to euery good thing, the scripture proueth in plentiful places, as Iohn 5. Ephe. 2. and Colos. 2.Iohn 5, 21 Ephes. 2, 1. Col. 2.13. in all which we are compared to dead men [Page] and expressely said to be dead in tres­passes and sinnes. This might be further confirmed by plentifull other Testi­monies and authorities, all of them directly tending to proue, that as our father Adam was himselfe corrupt & sinnefull, so hath hee begotten vs his children corrupt, depraued, and full of sinne; and not onely so, but that so long also as we remaine in our natu­rall estate and condition, whatsoeuer we do but muse and thinke vpon, it is corrupt, and whatsoeuer we doo 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 & mar­uelled at, that any of vs all should bee preserued or reserued to eternal life? Surely, wee must needes acknow­ledge, that it is onely and altogether of the Lordes meere goodnesse and mercie, that we bee not all vtterly confounded from the presence of [Page] his Maiesty, and from the glorie of his power. Now next, as touch­ing the meanes, howe such are pre­serued, who are thus reserued vnto God himselfe. As before the foun­dation of the Worlde, hee hath e­lected them for his Saintes, so in time, hauing redeemed them by the blood of his Sonne, from the guil­tinesse of sinne and death, hee then calleth and separateth them from the pollutions and defilements of the Worlde, iustifyeth them by the free imputation of Christes Righte­ousnesse, and then vouchsafeth them, the continuall residence of his Spirite, by whose gracious Re­generation and Sanctification, their carnall and corrupt affections, are mortifyed and subdued, and from whom alone they receyue power to represse their lustes, to fight against the temptations of the Worlde, the Flesh, and the Deuil, and not only to [Page] [...] [Page] [...] [Page] hunger and thirst after holinesse and righteousnesse, but also to glorifye God, and to seal the assurance of their owne saluation in an holye and Reli­gious practise and obedience accor­dingly, the which grace and benefite of sanctification, extendeth not only to their wils, to their memory and af­fections, but euen to all the powers and faculties of both soule and body. And surely (if it be well marked) this is a wonderfull effect and woorke of Gods grace, and heerein dooth it ap­peare to be mighty indeede, when as after this manner, it casteth downe holds, the immaginations also, and euery high thing which is exalted a­gainst the knowledge of GOD, and bringeth into captiuity euery thoght to the obedience of Christ, as the A­postle thus speaketh. 2 Cor. 10. Yea, I adde further, when it thus maketh a man, being by Nature the Childe of wrath, to be the childe of God, being naturally prophane, dissolute, & vn­apt [Page] to euery good thing, to be cleane contrary to this naturall disposition, zealous of gods glory, holy & blame­lesse, in life and conuersation. When as, although the substaunce of the bo­dy remaineth still the same that it was before, yet the heart, the minde, the will and affections, are altred and transformed, to will, to desire, & do, that which is good and holye in the sight of God. Thus you see by what meanes they are perserued, whome God hath reserued vnto himselfe.

Now for the Vses: First, heere is Vse 1 offred vnto vs very notable occasion to examine our selues in what estate wee stand before God, and whether we be of the number of them that are reserued to eternal life. If we be sepa­rated from the wicked and vngodlye of the world, and so as we runne not with them in the wayes of sinne and prophanesse, if we perceiue our selus to be sanctifyed in all the partes and powers of our soules and bodyes to [Page] serue and obey God, with true zeale and feruency of Spirit, according to the rule of his word. If wee haue re­ceiued power in any good measure to subdue our lustes, and so forth, ac­cording to those particulers which you heard before: these and such like, are notable Testimonies that the Lorde hath preserued vs, and re­serued vs, euen for himselfe. And then neede wee not to feare nor bee dismayde at any time, either by the rage and fury of wicked men, howe mighty or malicious soeuer they be, nor by any other temptations or troubles whatsoeuer, may come vp­on vs. For God is not like vnto mortall men, who in their loue are wandering and vnconstant, louing to day, and hating to morrowe, but in GOD as (Saint Iames speaketh) There is no variablenesse nor shaddo­wing by turning. Iames 1, 17 The strength of Is­raell (sayeth Samuell) 1. Sam. 15.1 Sa. 15, 20. Will not lye, nor repent, for hee is not a [Page] man, that he should repent: And in this Chapter, the gifts and calling of God are without repentance.

To whomsoeuer he hath once gi­uen a true iustifying Fayth, hee will neuer take it from that man againe, vntill hee enioy the end of his Fayth, which is the euerlasting peace and saluation of his soule. Whomsoe­uer hee hath once chosen, he wil ne­uer refuse, whomsoeuer he hath once effectually called, hee will neuer put that man backe, but daily go forward in those graces, and according to these particular degrees, vntill hee hath finally and fully glorifyed them in his Heauenly and euerlasting king­dome, as Rom. 8. Whom he predestinat, Verse 30. them hee called, and whom hee called them also hee iustified, and whome hee iustified, them he also glorifyed. Who­soeuer is made partaker of any one of these Graces, or of any one of these particular degrees, he shall bee sure, to be made partaker of them all, [Page] the Lord neuer ceasing to do his children good, euen for his mercies sake; but now on the contrary, if we doo not feele these effects of the grace of God, and of the Spirite of sanctifica­tion, then can wee not possibly haue this comfortable assuraunce that I haue spoken of, that God hath pre­serued, or reserued vs to eternall life. Vse 2 A second Vse is this, that being assu­red through the Testimony of Gods Spirit, of such a gracious reseruation as hath bin remembred before, wee praise God for his mercy, as Rom. 5. And let the Gentiles praise God for his mercy as it is written, for this cause I wil confesse thee among the Gentiles, & sing vnto thy name: It beeing most sure and certaine, that although we haue great cause to praise God for our cre­ation, in that also by God, wee liue, moone, and haue our beeing; enioy health, peace and all other outward good things, to our comfort & con­solation, yet are all these thinges of [Page] small value to our good and blessed estate, in regard of this grace of pre­seruation, in that the Lorde (I say) hath and doth safely keep vs from the abhominations of Antichrist, from the errors and heresies of the papists, from worshipping of Idolles, from trust and confidence in our owne me­rites, &c. according to that which they teach and professe. And so con­sequently, in that hee hath brought vs to the right way and maner of worshipping him, in spirit and truth, tea­ching vs what to know, to beleeue & professe, both concerning Religion, and concerning Conuersation, in the whole course of this life, and hath vouchsafed vs grace, in some accepta­ble measure to glorifye him, and to seale the assuraunce of our saluation accordingly. Few among the greatest multitude, do vprightly consider, and as they ought, the highnesse and ex­cellency of this special mercy. Right­ly may we say heerof, that it reacheth [Page] vnto the heauens, as Psal. 36. And now to conclude, how highly it standeth vs vpon, to pray and beseech the lord to vouchsafe vs the comfortable assu­rance of this mercy, through the gra­cious testimony of his blessed Spirit, and to confirme and encrease it in vs more and more, for the vnspeakeable peace and ioy of our soules, and for the sure sealing of our saluation: I neede not vrge it further, euerie one that hath any grace from God, may easily perceiue; and the Lord giue vs al grace to make good vse of it for Ie­sus Christs sake, Amen.

IN these words, the Lord maketh a description of such as were preser­ued in the dayes of Elias, by the fruit [Page] and effect of their reseruation, They bowed not the knee to Baal. This Baall was an Idoll of the Sidonians, signi­fying a Lorde or Gouernour in the fashion or shape of the Sunne, and vsed in diuers places of the scripture, as a generall Name to all Idols, they beeing as the Lordes and Owners of their Worshippers. Ahab King of Israell, marrying Iezebell the Dau­ghter of the King of Sidon, tho­rough the instigation of that wick­ed Woman, forsooke the true wor­shippe and seruice of the Lorde of Heauen and Earth, and applyed himselfe to the seruice of that de­testable Idoll, built him an house in Samaria, reared vppe Altars and Groues vnto him, and not onely so, but carrying with him to the whole people of Israell, to the same abho­mination, except onely those few of whome the Lord speaketh heere vn­to Elias.

In the Description of the [Page] Which remnant that thus remayned vndefiled, Doctr. r. we necessarily learne, that as the worshipping of Idols and ima­ges, is a most filthy and an abhomi­nable wickednesse before the Lorde, according as we may see,Verse 15. Deutro. 27. how the Lord pronounceth a fearful curse against the same; euen so on the contrary, is the sincere worship and seruice of his name, so deere and pre­cious in his account, as that hee can­not possibly abide, that any of his faithfull seruants, should in any mea­sure at all, swarue or degenerat from the same, to shewe any little counte­nance, or to giue any consent or wel-liking to any other manner of Wor­ship, then himselfe hath prescribed & commaunded. It is not enough to loue and feare the Lord with all our soules, and not to consent to Idolatry in our hearts, but wee must abstayne from all appearaunce of euill in this respect, and not so much as with a word of our mouth, or with any ge­sture [Page] of body, shew any reuerence at all thereunto. The faithfull people of God in the dayes of Elias (as also Elias himselfe) might no doubt, haue liued in peace and prosperity, if onely in outward maner, they would haue serued the Idols of the Gentiles, and but with the gesture of their bodyes haue bowed themselues to Baal; but they knowing the Lord to hate al hy­pocrisie and dissimulation, and that not their soules onely, but both bo­dies and soules, ought wholy and on­ly to be dedicated and consecrated to his seruice, they would not therefore in the least measure that might bee, shewe any token of well liking the same. According whereunto, ought to be the constancy and resolution of all the Saints and seruants of God, at this day, and from time to time, so as although the whole world bee giuen neuer so much to Idolatry and vn­godlynesse, and although the heat of persecution be neuer so great and ve­hement [Page] against the sincere profession and obedience of Christes Gospell: they yet notwithstanding alwayes continue constant in the wayes and will of God, without framing them­selues in any degree at all, according to the manners and Obseruations of the wicked. Not fearing them which kil the bodie, but are not able to kil the soule, but fearing him, which is able to destroy both soule and body in hell, as our Lord Iesus Christ himselfe thus exhorteth. Math. 10, 28.

This is further confirmed in Com. 2. where the Lorde forbiddeth not onely such Images as are made to re­present himselfe (forasmuch as he be­ing an inuisible spirit, and an incom­prehensible essence, not like to man, Woman, or any other Creature, in any shape, quality, or Naturall pro­portion, cannot therefore possibly bee represented by any Image or si­militude whatsoeuer: according as wee see in the Prophets, how hee [Page] openly setteth his voyce agaynst all counterfet shapes of him, to the end wee may know, how they make themselues guilty euen of forsaking GOD, who couet to haue any vi­sible forme of him, and that the ma­iestye of God is defyled, when hee beeing without a bodye, is likened vnto a bodilye matter, beeing inui­sible, to a visible Image, beeing a Spirite to a thing without life, and beeing incomprehensible to a lumpe of Wood, Stone, or such like: As Esay 40.Esay 40, 8. To whome will yee liken GOD, or what similitude will yee set vppe vnto him? And Chapter 44. hee likewise sayeth, that All they that make an Image are vanitie, and theyr delectable thinges shall nothing profite, and they are their owne wit­nesses, that they see not, nor knowe: Therefore they shall bee confounded.) As the Lorde (I say) in the second Commaundement, hath forbidden all such like Images as are made to [Page] represent himselfe (for seeing heauen and earth, and all things therein, can­not sufficiently represent God, much lesse can vile images made with mens hands, who haue neither life, nor mo­uing, nor any thing at all, like vnto the mighty God:) euen so in like ma­ner, the making of al other Images to any Religious or superstitious vse. If we come where any such images are, we must not bow vnto them, neither for their owne sakes (which is the grosser errour) nor yet in regarde of them whom they are made to repre­sent, which is also bad enough, yea, and too too badde; according as this particular, wee haue often occasion elsewhere to consider at large. But nowe (before I passe any further) to call to minde 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 Commandement of God, that all I­dols, with all corrupt worshipping [Page] of the true God, should be vtterly a­bolished, as Exod. 34.Exod. 34, 13, 14. Ye shal ouerthrow their Altars, and breake their Images in peeces, and cut downe their Groues, for thou shalt bow downe to no other God, be­cause the Lord, whose name is Ielous, is a iealous God. To this effect also again, Numb. 33. Deut. 7, &c. And for this cause (I meane for the taking away and abolishing of Idolatry, and false maner of worshipping the true God) are Iehu, Hezekiah, and Iosias, so high­ly commended in the holy scripture. Secondly, they are to be detested and Reason 2 abolished in regarde of our professi­on: we professe to worship God in spirit and truth, with which spiritual worship, the hauing and retaining of Idols & Images cannot stand. Third­ly, Reason 3 for auoyding of offence, least the ignorant people should bee seduced, and the enemies of the Church take occasion to estrange themselues fur­ther of, and to speake reproachfully of the heauenly truth. According as [Page] heereof, there is experience in the Iewes, who beholding Images in the Churches of some of such as pro­fesse them-selues to bee Christians, become thereby greatly offended, and much discouraged from embra­cing the trueth. And surely, it can­not bee founde in any place of the Scripture, that Images did euer good, but contrary-wise, it appea­reth in verie many places, that they haue done much hurt, and the peo­ple of God haue beene most misera­bly deceyued, and beguiled by them, as in the bookes of the Iudges, Kings, and Prophets.

Much might bee spoken, but by this wee may see clearely, that as all sinne in generall, so especially the sinne of Idolatrie, is so loathsome and odious before the presence of the Lordes Maiesty, that howsoeuer hee suffer men licentiously to giue themselues thereunto for a time, yet in the end, continuing without Re­pentance, [Page] hee will not fayle most se­uerely (according to his Righteous Iudgements) to punnish and take vengeance vpon them for the same: according as Esay 42.Esay 42, 8. I am the Lorde, this is my Name, my Glorie will I not giue to another, neither my praise to gra­uen Images. For inasmuch, as hee hath betroathed himselfe (as it were) to the Company of the Elect and faithfull, as to a Spouse and chaste Virgin, hee cannot abide, that they should bee defiled with the Adulte­rous woorshipping of Idolles, ac­cording as for this cause also, dooth hee oftentimes call him-selfe a Iea­lous God, that will not suffer his Ho­nour to bee violated, nor himselfe to bee robbed, of that which pro­perly belongeth vnto him, to haue it giuen vnto other Creatures. The Lorde thy God (sayeth Moses, in Deutronomy 4.Deut. 4, 24.) is a consuming Fire, and a iealous God. For as an husband, (the more holy and chast himselfe is) [Page] the lesse can he abide, that his Wife should giue and encline her loue and liking to another: euen so, the Lord hauing wedded vs (as it were) to him selfe by his word, testifieth, that hee hath a most feruent burning ielousy, as often as we are defiled with wick­ed lusts, & especially when we trans­ferre vnto any other, or do intermin­gle with any superstition, the wor­ship and seruice of his name, which ought to bee kept most holy and vn­corrupted, insomuch that he wil not fayle, most seuerely to punnish the same. According as besides the con­sideration of the perticuler punnish­ments inflicted vpon the Gentiles for their Idolatry, whereof speaketh the Apostle. Rom. 1.Rom. 1, 24, 26, 28. saying, that for this cause, god gaue them vp to their harts lusts, into vile affections, yea and vnto a reprobate mind, to do those things which are not conuenient. Heereof we haue a notable example and discourse. E­zek. 8. where wee read that when the [Page] Prophet Ezek. was carried of the Spi­rit by the haires of his head into Ieru­salem, he saw in it, not onely that I­doll of indignation, whereby the wrath of God was prouoked; but al­so in the Temple, hee perceiued that on the walles thereof, were painted beasts, liuing creatures, and all man­ner of creeping thinges, whereunto the chiefe elders of the people, with much reuerence, offered Incense, so giuing vnto them diuine honor. Fur­thermore, the Prophet saw on the o­ther side, women mourning for Tam­muz, who was another Idoll of the Gentiles. And lastly, he beheld in the Sanctuary, men who turning theyr backe to the most holy place, and their faces toward the East, worship­ped the Sun towards the East. For al which Idolatry and abhominations, the Lorde by his Prophet threatneth in the last verse of that chapt. That he will execute his wrath, that his eye shall not spare them, neither wil he haue pittie, [Page] and though they crie in his eares with a loud voyce, yet will hee not heare them. But now, as the Lord thus expresse­ly forbiddeth the worship of Idolles, and Images, euen so on the contra­ry, dooth hee strictly enioyne and commaund the right worship and seruice of the onely true God, ac­cording to that, Mathew 4.Math. 4, 10. out of Deutronomy 6. Thou shalt worship the Lorde thy God, and him onely shalt thou serue. Worshipping and seruing, by this sentence of the Lorde, are mutually linked and knit together, and cannot bee separated the one from the other.

Whereby it is manifest, that as the Lord God, onely and alone is to bee serued: so is it his good will and pleasure, onely and alone to be wor­shipped. For this cause most nota­bly (sayeth our Lorde Iesus Christ) Iohn 4.Iohn 4, 23. That the true Worshippers, shall worship the Father: Not this Angell, or that Saint, but the Father, vnto [Page] whom all Glory, Honour, Woor­ship, and Seruice, dooth belong, speaking of Religious Worshippe and Seruice, as our Sauiour dooth in that place. Heereupon also it was, wherefore the Prophet Elias, teaching that GOD cannot abide, to haue any thing at all worshipped besides himselfe, cryeth out. 1 Kings 18.1 Ki. 18, 21 vnto those, who thought to wor­ship God, and the Idoll Baall toge­ther: Howe long hault yee (sayeth he) betweene two Opinions? If the Lord be God, followe him, but if Baal be he, then goe after him. As if he should haue sayde; It is not possible for you, to Worshippe God and Baall toge­ther. No man (as Christ speaketh, Matthew 6.Math. 6, 24) can serue two Maysters. The Lord God will not bee content with a peece, but hee requireth our whole heart, our whole minde and soul to the worship and seruice of his Maiesty, hee leaueth no part thereof, to be bestowed vpon any other. And [Page] therefore most excellently. Hebr. 1. doth the Apostle vse this as a Reason, to shewe that Christ is more excel­lent then the Angels, because the an­gels doo worship Christ, but they a­gaine are not worshipped. Nowe, if the angels be not worshipped, whom then shall wee account in heauen or in earth, worthy to be worshipped? Surely no other at all, but onely the true, eternall, and euer-liuing God. According as to this effect, tendeth most notably the voice of the Angel. Reuel. 14.Reuel. 14, 7 Feare God, and giue glorie to him, and worship him, that made heauen and earth, and the Sea, and the fountains of water. Reuel. 22, 8 And Chap. 22. I fel downe (saith Iohn) to worship before the feete of the Angel, but he said vnto me, See thou do it not, for I am thy Fellow-seruant, &c. Now next, as touching the ma­ner of worshipping God aright, our Lord Iesus Christ saith, Iohn 4. That the true worshippers shal worship the Fa­ther in spirit and truth: So that what­soeuer [Page] is outwarde and bodily, and may bee performed aswell of the wicked, as of the godly, that is not to be accounted for the true worship of God, but the heart and minde it is, which he especially respecteth and ai­meth at, as 1. Sam. 16.1 Sam 16.7 Man looketh on the outward appearance, but the Lord be­holdeth the heart. According as this is manifest in the example of Abell and Kaine, and in the Offeringes which they offered vnto God, whereof wee read, Gen. 4.Gen. 4, 5. The Sacrifice of Kain was reiected, not in regarde of the out­warde matter thereof, but because it proceeded not from a faithfull and vpright heart, as did the Sacrifice of Abel, and which therfore most sweet­ly smelled in the Nostrils of God, as Hebr. 11.Heb. 11, 4. the Apostle discussing this matter, hath these words; By faith A­bel offered vnto God a greater Sacrifice then Kain, by the which he obtained wit­nesse that he was righteous. For this cause (saith Moses to the people of Is­rael. [Page] Deut. 10.Deut. 10, 12) And now Israel, what doth the Lorde thy God require of thee, but to feare the Lorde thy God, to walke in al his wayes, and to loue him, and to serue the Lord thy God with al thy heart, and with al thy soule. This may yet further be manifested, by the sharpe reproofe which the Lorde maketh, Esay 1. What haue I to doo with the mul­titude of your Sacrifices sayeth the Lord? I am ful of the burnt Offerings of Rams, Esay 1, 11, 13, 14.15, 16, 17. and of the fat of fedde Beasts: and I desire not the bloud of Bullockes, nor of Lambe, nor of Goates. Bring no moe Oblations in vaine, Incense is an Abhomination vnto mee, I cannot suffer your Newe Moones, nor Sabaoths, nor solemn dayes: and so further at large, as you may see in that place; wherein (at the first) it may seeme straunge, that the Lord should so cry out against these thinges, which were of his owne or­dinance and appoyntment: But the Reason is, because they thought to please God with these outward Ce­remonies, [Page] and were vtterly destitute in the meane season of faithfull harts, and vpright affections; without the which, the Lorde neuer promised a­ny fauourable acceptation of these outward thinges, according as after­warde hee plainely expoundeth his owne meaning, saying; Wash you, make you cleane, take away the euil of your wor­kes from before mine eyes, cease to do euil, learne to doo well, seeke iudgement, re­leeue the oppressed, iudge the fatherlesse, defend the widdow, &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 seruice of God:Micah 6.6, 7, 8. Where­with (sayeth hee) shal I come before the Lorde, and bowe my selfe before the hie God? Shal I come before him, with Burnt Offeringes, with Calues of a yeare olde? Wil the Lorde bee pleased with thousandes of Rammes, or with ten thousand Riuers of Oyle? Shal I giue [Page] my first borne for my transgression, euen the fruit of my bodye, for the sinne of my soule? Vnto all which demandes, hee maketh this answer, liuely describing the true Sacrifice which the Lord re­quireth. Hee hath shewed thee, O man (saith hee) what is good, and what the Lord requireth of thee? Surely to do iust­ly, and to loue mercy, and to humble thy selfe to walke with thy God. Many other testimonies might be produced, but by these it is most manifest, that God was neuer delighted with any out­warde circumstances in the worship and seruice of his name, but onely so farre forth, as they proceeded from a faithfull and vpright heart. Accor­ding as this, dooth our Lorde Iesus Christ yet further confirm. Ioh. 4.Iohn 4, 24 say­ing; God is a Spirit, and they that worship him, must worship him in spirite and in truth, plainly there teaching, that to the end mē may worship God aright, it behooueth them to enter into due consideration of his naturall affecti­on [Page] and delight. For euery thing af­fecteth that which is according to his naturall inclination, and lotheth and disliketh whatsoeuer is repugnant & contrary to the same. Now then, if the Lord God consist of a bodily and corporall substance, then doth he ex­pect, and will be delighted with out­ward and bodily worship; but if he be not bodily, but altogether spirituall, then doth he not expect, neyther can possibly be pleased with external ser­uice, the same beeing so contrary to his Nature. And now that the Lorde God consisteth altogether not of a bodily, but of a spirituall substaunce, and therefore cannot away with ex­ternall worship, to be satisfied there­with: what can be more manifest to put men out of doubt, then that say­ing of our Lorde Iesus Christ, which was set downe before? And it is not to be passed ouer, how hee sayth not in that speech, that it is meet and con­uenient, that such as worship God, [Page] should worship him, in spirite and in truth: but that they must worship him in spirit and in truth. And to what end doth hee vrge it so strictly and say, it must be so, if it could possibly agree with his Nature, to bee pleased and delighted with eternal thinges. This cannot possibly be, but it is of neces­sity, that they who will be accounted true worshippers, doo worship and serue him in spirit and truth. Vse. Where­by the miserable estate and condition of the Papistes, is euidently discoue­red, who together both with their bodies and inward affections, do giue themselues wholly to Idolatry, bow­ing, falling downe, and creeping e­uen to very Stockes and Stones; which haue eyes and see not; eares and heare not, &c. But let vs a lit­tle (before we proceede any further) consider some of their maine and speciall Reasons for that which they doo. First (they say) that they doo not worship the Image it selfe, but [Page] God whom it representeth. But we learne out of the Prophets, and in the second Commaundement, that it is a most wicked presumption, to erect any signes, by which God either can­not, or ought not to be signifyed; and that hee forbiddeth aswell the false worship of the true God, as the gi­uing of any part of his true worship vnto any other. And although they were signes, by which God coulde bee truely signifyed, yet lyeth it not in the power or Authority of any Creature, to erect and set them vp, but onely by the will and commaun­dement of the Lorde. Secondly, (they say) that Images bee Bookes of the Lay and vnlearned people, and therefore profitable, but the Spirite of God teacheth vs otherwise, when hee sayeth,Hab. 2, 18. Habbacuk 2. that it is one­ly made, To bee a Teacher of lyes. And Zachary 10.Zach. 10, 2. Ier. 10, 8. The Idols haue spoken va­nity. And Ier. 10. The stock is a doctrine [Page] of vanitie: by all which places it is most cleare, that Images teach no­thing else, but to lye of God, and to speake vainly of him; and therefore, (if we will do none of these) we must neyther make Images, nor haue thē. Thirdly they say, it was lawfull for the Israelites to haue figures; as the Cherubim, Seraphim, and diuers pi­ctures in the Temple of Salomon, and that therefore it is lawfull for Chri­stians to haue Images in their Chur­ches. But these figures of diuers thin­ges, and other pictures in the Tem­ple of Salomon, had the warrant of Gods word, neyther could they easi­ly be abused. And besides this, the purpose of GOD in erecting them, was, that they shold be figures of spi­rituall thinges, all which haue taken their end in Christ. And thus are the chiefe Reasons which the Papistes al­ledge for their idolatrous worship, most clearely discouered, to bee not onely weake, but vaine and foolish. [Page] Furthermore, what els is to be said of the whole body of their religion and deuoti­on in all other partes and branches of it? Is there any thing at all therein, but what he that is most wicked may doo and per­forme aswell as he that is most godly and best affected? Is it not altogether carnall and outwarde, as if they accounted God to be no spirit; but to consist (as mortal men doo) of a bodily and corporall sub­stance? As in this or that fashion of ap­parrell, this or that kinde of gestures, choise of meats, difference of daies, times and places, numbring of Beads, building of Monasteries, fasting in Lent, recey­uing Holy-water, going on Pilgrimage, numbring of Prayers, crossing, annoin­ting, shauing, Ringing of Bels, going to shrift, and such like outward and bodilye actions; not hauing any motion or work of the Holy-ghost in the inwarde man: they thinking to please God with these corporall Ceremonies, and humaine in­uentions, and neuer thinking of spirit and truth, nor knowing (for the most part) what it meaneth; but letting them alone [Page] in their blindnes, vntill it may please God to open their eyes. As this doctrine, and the example of these true woorshippers of God, in the dayes of Elias, do tend di­rectly also to reprooue the warrantable resolutions of all such, who perswade themselues, that they may lawfully dis­semble in matters of religion, especially in the time of persecution, and think that if their hearts consent not vnto it, they nothing at all offend, although with their bodies they bow vnto Baal, and do reue­rence in outward appearance to idolate­rous worship; euen so, it teacheth vs, not onely according to the exhortation of the Apostle. 1 Cor. 10, 14. To flie from Ido­latry, knowing that no Idolaters shal en­ter into the kingdome of heauen; and for this cause keepe our selues, according to the example of these 7000. aswell from all maner of outward appearance there­of, as from consenting thereunto in our hearts, striuing to this ende against all temptations, and against all iniunctions and commandements to the contrary & zealously, crauing the gracious ayde and [Page] assistance of Gods blessed spirit: but also seeing the right worship and seruice of God, according to his word, is so deare and precious in his account, that there­fore in the feare of God, acknowledging him alone, to be the only true God, who onely and alone is to be worshipped; we loue him therefore aboue all, feare him aboue all, pray to him only, acknowledge him alone to bee the onely authour and Fountaine of all good things, and so de­pend vppon, and repose all our trust and confidence in him alone, and so forth; as is prescribed and commanded in the first Table of the ten Commandements. And heerewithall, seeing the true Worship­pers do worship God in spirit and truth, that therefore we do not only account of the worship & seruice of god, as of a debt and duty strictly required at our handes: but that in the feare of God, we be euer­more religiously carefull to present our selues before him therein, with vpright hearts, and sincere affections, praying and beseeching the Lord to this end with the Prophet Dauid. Psalme 51, 10. To [Page] create in vs new hearts, and to renew right spirits within vs. In which Praier, we haue need to bee so much feruent and earnest, not onely because Hypocrisie is most lothsome before the face of God, but for­asmuch as wee are all naturally enclined 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 selues in that which is a­misse, speaking against others for their ignorance & prophanesse, when wee our selues are as ignorant and prophane, as slacke and carelesse in al duties of holines and Religion, as they or any other. How highly therefore it standeth vs vppon, to striue against this Naturall hypocrisie of ours, and not onely to represse and keepe it vnder, but so also, as that it may bee vt­terly expelled & rooted out of our harts, and as in all the wayes and actions of this life, so as we may walke vprightly, work righteousnesse, and speake the truth from our hearts, knowing what the Prophet Dauid saith, Psal. 15. that such alone shall [Page] enter into Gods Tabernacle: so especial­ly in matters of Religion, and when ey­ther in Prayer, hearing of Gods worde preached, or in any other part or branch of his worship and seruice, we are to pre­sent our selues before him; euerie one that hath any spirituall discerning, may easily perceiue, and conclude with him­selfe. It followeth verse 5. [Euen so then at this present time, is there a remnant through the election of grace.] Now in these words (by an argument drawne from the like) doth the Apostle apply the former histo­ry, and example of the daies of Elias vnto his present purpose: as if he said, as in the time of Elias, there was a certain number preserued by the Lord, which neuer ser­ued the Idols of the Gentiles; euen so, there is no doubt, but that the Lord God acording to his eternal purpose of grace, hath a faithfull remnant of elect Saints at this day, whom hee will exalt to eternall life; howsoeuer the greatest multitude, by reason of their vnbeleefe and hardnes of heart, do miserably remain in the state of condemnation. This is the sence of [Page] this application; wherin besides this ne­cessary instruction that is fitly offered for al the Ministers of Iesus Christ, that they alwaies be religiously carefull (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 obserue for the ge­nerall Doctr. 2 point, that the former experience of the Lords goodnes & mercy towards his Church and chosen people, aswell in their preseruation from Idolatry, from the rage and fury of wicked & malicious enemies, as in all other respects and Ar­guments of his loue, ought so fruitfully and effectually to be remembred of al ge­nerations from time to time, as to enco­rage them to hope in God for the conti­nuance of like fauour, and so consequent­ly vnto true patience & constancy, with­out distrusting or despairing in the midst of whatsoeuer troubles, afflictions, and calamities may arise in the world. To this end it is, that the Apostle heer alledgeth this example of Elias his time, that the Iewes calling to memory the estate of [Page] the Church at that time, and howe the Lord most mercifully reserued vnto him­selfe, many thousandes that neuer swar­ued from his feare, when (as yet) in out­ward appearance there was nothing but Idolatry: that the Iewes (I say) remem­bring this, might be out of doubt, that al­though the greatest multitude, by reason of their infidelity and hard-hartednesse, were worthily reiected and cast off; yet the Lorde had not therefore broken his promise, no more then he did in the for­mer time, but had safely kept and preser­ued a great number of deare and faithfull seruants, howsoeuer they could not vi­sibly be discerned in the face of the world As it was then (saith the Apostle) euen so is it now. With such fruite and profite (as I sayde) ought the former experiences of Gods mercies to be remembred frō time to time; and after this maner for instruc­tion & confirmation ought wee alwayes to peruse and consider the Histories and examples of the holy Scripture, beeing fully assured, that there is no one exam­ple, set downe in vayne, but only for our [Page] profit and cōmodity, that by the example of the wicked, wee might take warning to auoid sinne, least we be partakers with them of the punishment due to sin, as 1. Cor. 10, 6, &c. These are ensamples (saith he) for vs, to the intent that we should not lust af­ter euil thinges, as some of them lusted, &c. And [...]gaine, that by the examples of the godly, we may be encouraged and prouo­ked to the fear of God, that so with them we may be blessed for euermore. This is the ende of Gods prouidence in preser­uing the scripture from time to time, and so consequently of the Holyghostes pur­pose, in the first penning of al the circumstances of the same, according as heereof is most excellent plainly. Rom. 15. Whatso­euer things are written (saith he) afore time, are written for our learning, that we through patience and comfort of the Scriptures might haue hope. That by the experience of gods loue and fauour (I say) towards the godly in what sort soeuer we might be encora­ged to expect the like in time of need: & by the experience of his punishments vp­on the wicked, we might learne to reue­rence [Page] and stand in aw of his iudgements. And as to this end doth the Apostle heer produce the history and example of Elias his time; euen so, to the very same pur­pose, doth the Holyghost make mention of the notable experiences, which Noah, Abraham, Isaac, Iacob, Dauid, Daniell, and many others, had of Gods special fauors, in protecting and deliuering them from many great dangers; as also of the nota­ble profite which they reaped, for a reso­lute and religious depending vpon God, all the dayes of their life afterward. And of Dauid it is expressely to be seen. 1 Sam. 17. how by the experience which he had of Gods mighty power & mercifull pro­uidence, in protecting & deliuering him from the Lyon and the Beare, becam en­couraged to fight against the mighty Gi­ant Goliah. The Lord (saith Dauid) that deli­uered me out of the pawe of the Lyon, and out of the paw of the Beare, he wil deliuer mee out of the hand of this Philistim. The Apostle Peter (as we may see in the Acts of the A­postles) was diuers times imprisoned and ready to be put to death, but in his deli­uerance [Page] he felt so great experience of the Lords mercy towards him, that in the 1. Epist. 4. he is bold to exhort the faythfull to reioyce in sufferinges, and to glorifye God therein, without being ashamed. The like effects ensued also vpon such ex­periences as the Apostle Paule 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 Gods loue and fauour in times past; so no lesse ought wee to profite to a couragious resolution, and faithfull expectation at this day, & from time to time, by such experiences as wee haue had. I will not stande vpon many particulars, but if I should go no further, then to the experience of Gods loue, in the abasing of his Sonne, vnto the most excellent worke of our Redemption, it would bee sufficient, as farre surpassing all other experiences whatsoeuer: ac­cording as this very Vse, doeth the A­postle make for our comfort and instru­ction in this behalfe, Romanes 8, 32. Who [Page] spared not his owne Sonne (sayeth hee) but gaue him for vs all to death: how shall he not with him giue vs all thinges also? Marke the Sequell; Howe shall hee not with him giue vs all things also. Plainly thus giuing to vnderstande, that the experience and assurance of Gods woonderfull loue, in abasing his Sonne so farre, as to take vp­on him our Flesh, and to suffer death vp­on the Crosse for our sinnes; ought to assure and perswade all the Children of God, with an vndoubted 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 bestowe the same vppon them, if in his most Heauenly Wise­dome, and mighty prouidence, hee see it to bee fit and necessarie for them. He hath freely giuen them alreadye, the most precious Iewell which hee had; Namely, his deere and onely begotten Sonne, vnto whome, no one, nor all the thinges in this Worlde, are woor­thy (in any measure) to bee compared, howe much more then, will he bestow [Page] [...] [Page] [...] [Page] vpon vs such things, as are of lesse valew, as health, peace; much more will turne all afflictions to our good, giue vs pati­ence, &c. it is vnpossible that the Lorde should deny his childrdn any of these or such like things, seeing for their sakes, he hath not spared his owne sonne. Accor­ding also, as how by him, we liue, moue, and haue our being, how he hath created vs after his owne Image and likenesse, & how by him we enioy all good things to our comfort and consolation: who so blinde as not to see and vnderstand? who so hard-hearted, as not to acknowledge? Nowe ought not these experiences, to worke and beget in vs as great a measure of a godly resolution; of faith, hope, loue zeale, obedience, and thankefulnesse, as in the Saints of God heeretofore? Yes Vse. 1 vndoubtedly. Now the first Vse, that such experiences ought to worke and beget in vs, is thankfulnes. Accordingly most no­tably Deut. 4. doth Moses exhort the peo­ple of Israel, that they forget not the for­mer experiences of the Lords goodnesse and mercy towards them, but diligently [Page] retaine them in memory, and recount them to their children. Take heede to thy selfe (saith he) and keepe thy soule diligently, that thou forget not the thinges which thine eyes haue seene, and that they depart not out of thy heart al the dayes of thy life, but teach them thy Sonnes, and thy sonnes sonnes. A great ingratitude and vnthankfulnesse it is, to forget the benefits that are bestow­ed vpon vs by mortal men; and therefore worthily, Gen. 41, 9. doth the chiefe But­ler of Pharao blame himself for forgetting Ioseph. It is also recorded. 2 Chro. 24, 22. to the woorthy reproofe of Ioash, for not remembring the kindnesse which Iehoiada the Father of Zechariah had shewed vnto him. And now, if it bee a matter worthy of blame and reproof, for one man to for­get the kindnesse of another extended to­wards him: a matter of farre greater re­proofe and worthy of blame is it, to bee­come forgetfull of the mercies and bene­fits of the Lord, the least whereof as infi­nitely surmounteth whatsoeuer we may possibly receiue at the handes of mortall men; as the heauens in height, in beau­ty [Page] and excellency surmounteth the earth As in regard heereof, we may see, Deut. 32.18, 19. how sharpely Moses rebuketh and blameth the children of Israell, yea, and threatneth them with Gods iudge­ments. Thou hast forgotten (sayth he) the mightie God that begate thee, and hast for­gotten God that formed thee. And the Lorde sawe it, and was angry for the prouocations of his Sonnes, and of his Daughters. It is also recorded, Iudges 3, 7, 8. that euen for this cause, because the children of Israell forgate the Lorde their God, therefore was his wrath kindled against them, and he solde them into the handes of their e­nemies. In Iob. 8, 13, 14. also it is fearful­ly pronounced; that all such as forget God, shall perish and al their confidence shall be cut off.

Vse. 2 A second Vse that such experience of Gods mercies, ought to worke and beget in vs, is a zealous resolution, for the glo­rifying of God in a constant and coura­gious enduring, of whatsoeuer troubles, afflictions, miseries, and calamities, may come vpon vs in this life, and so, as wee [Page] thus from time to time, reason and con­clude with our selues. The Lord hath bestowed these and these inestimable be­nefites and blessings vpon mee, he hath preserued mee from the malicious at­tempts and practises of the wicked, and from running headlong with them to the wayes of vngodlynesse, he hath brought mee into the right way and manner of worshipping him, he hath deliuered me from great daungers, troubles, sicke­nesses, and other extreamities, and in many other respects approued himselfe my good and gracious GOD, and gi­uen mee verie manifest Arguments of speciall Loue: Therefore will I Loue him, therefore will I depend vpon him, for the time to come, I will patiently waite vppon his good will and pleasure; and I will not feare what eyther the De­uill or all the Worlde endeuour against mee.

Such a constant and couragious reso­lution, ought the former experiences of Gods Mercies, to worke and effect in [...] Gods elect Children. But nowe, whereas there is one that thus profiteth by [...] the experiences of Gods mercies towards [Page] wards him, to trust in him, and to resolue vpon him for the time to come; the grea­ter part do rather bury all in wicked obli­uion and forgetfulnesse, if any of our neighbors or acquaintance bestowe any little gift or benefit vpon vs, or shewe vs pleasure in any respect. It is a common courtesie to be very thankfull, and to ap­ply our selues to a kinde requitall; but although the Lord of heauen and earth, haue done neuer so much for vs, & thogh the least of his mercies neuer so highlye surpasse, whatsoeuer we can possibly re­ceiue at the handes of mortall men: yet where ther is one that retaineth them in a thankeful mind, to yeeld vnto the Lords Maiestie, the honour, glory, and prayse that is due, and of right belonging vnto him; the greatest part passe all ouer, euen like the Horse and Mule (as Dauid speak­eth) that haue no vnderstanding So they may enioy the blessinges of God, to the ease of their bodies, & satisfying of their expectations; they are at peace & at rest though the mercifull prouidence of God towards them in that behalfe, bee neuer [Page] thought vpon, or once called into questi­on. Thus much as touching the generall consideration. Now more perticulerly, when hee saith not onely, that there is a remnant reserued, but that the reseruati­on 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 bee comprehended in the next verse, I will heere omit them, and hasten thither.

THe Apostle hauing spoken before of the election of Gods Saints to be ac­cording to grace, saying (as you haue heard) that there was a faithful remnant, reserued according to the election of [Page] grace. Now in these words, least it shold be thought, that those which were pre­serued either in the dayes of Elias, or in the time wherein S. Paule himselfe liued, deserued the same preseruation at Gods hands by their workes: he therefore am­plifieth that which he touched before of election, by an argument of contraries, opposing grace and workes together, as one meerely repugnant vnto the other. If it bee of Grace (sayth he) then is it not of workes, &c. If election bee free, and ac­cording to Gods meere grace and good­nesse, then is it not for works, nor in con­sideration of any deserts; but it is a sure thing (saith the Apostle) that they who are elected, are elected freely of Gods meere grace and fauour: Therefore not for Workes, nor in consideration of any deserts. Grace and Workes beeing so contrary the one to the other, that wher one hath place, the other must of neces­sity be remoued and taken away. This in few words is the sence of this amplifica­tion.

Doct. 3 The Apostle after this manner, giuing [Page] to vnderstand, not onely that such as be­long to eternall life, are elected through the meere grace and free mercy of God, and that in the action it selfe of their ele­ction, Workes haue wrought nothing at all, whereby God should the sooner bee mooued thereunto: but also, that it is a very foolish and absurd thing once to im­magine, or to be perswaded; that Grace and Workes can be ioyned together, in the question of election, seeing they are so disagreeable in themselues. If a man be elected by grace, that is freely, it stan­deth with no reason at all, to thinke or say, that he is elected by Workes, or in consideration of any deserts. For that which is deserued eyther in part, or in whole, cannot be sayde to be giuen free­ly, seeing there is a consideration of the guift, or at least wise, some cause, where­fore it should bee giuen. And nowe, that election is of grace, and of grace a­lone; besides the plaine and expresse words of this Text, this dooth the Apo­stle confirme. Ephe. 1. where he deriueth [Page] all our holinesse and righteousnesse, and whatsoeuer good thing either is, or can be in vs, from the election of God: Hee hath chosen vs in him, before the foundation of the world, that we should be holy and with­out blame before him in loue. Also 2. Tim. 1, 9. Who hath saued vs (sayth hee) and called vs, with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen vs through Christ Ie­sus, before the world was. In these words it is plaine, that we are neither called nor saued in regard of workes, much lesse e­lected then, either for them, or in regard of them. Most notably also. 1 Cor. 4, 7. doth the Apostle vtterly disanull all the glory that men can chalenge to thēselues in regard of woorkes, saying; who separa­teth thee? And what hast thou, that thou hast not receiued? If thou hast receiued it, why re­ioycest thou as though thou hadest not recey­ued it? In which words, hee speaketh not of one or two graces, but whatsoeuer be­longeth to eternall life▪ the apostle there affirmeth the same to be receiued; yea, & that of free grace, as yet more plainely. [Page] Eph. 2, 8, 9. By grace are ye saued thorough faith, and that not of your selues, it is the gift of God, not of workes, least any man shoulde boast himselfe. Now, if man haue nothing that belongeth to eternall life, but what he hath receyued of grace of free gifte, of fauor and mercy, is it not an odious pride and an horrible vnthankefulnesse for any man to imagine or say, that for his faith or Good-workes, God hath elected and predestinated him to the dignity of sal­uation? Much might be alledged, but in one worde it is most certaine, that if the whole Scripture bee searched, there will no one sentence be found, that affirmeth God to haue chosen vs in respect of wor­kes, or because he foresaw that we would be faithfull, holy and iust; but contrary­wise, all the Testimonies that concerne this matter, do euidently affirme, that we are freely chosen of God in Christ Iesus, according to the purpose of his wil. Euen as heerunto belongeth this notable con­fession of the Church, and elect of God. Reuel. 4, 11. who casting their crowns be­fore him that sat vpon the Throne, Thou [Page] art woorthy O Lord (say they) to receiue glo­rie, and honour, and power: for thou hast created all thinges, and for thy wils sake, they are, and haue beene created. And after­ward in Chapter 5. they falling down be­fore the Lambe, do sing a new song, say­ing; Thou art worthy to take the Booke, and to open the Seales thereof, because thou wast killed, and hast redeemed vs to God by thy bloud, out of euery Kindred, &c. No men­tion at all do we see heere, of any works, or worthinesse in man, but the worke of Creation, Redemption, and the whole sum of glory and blessednesse, is ascribed and attributed onely and altogether to the free grace and mercy of God in Iesus Christ. The grace and mercy of God in Iesus Christ (I say) is the Originall and ef­ficient cause of all our happinesse and fe­licity. From thence proceedeth, not on­ly our election, but also our redemption, our calling, our iustification, our sancti­fication, and all our hope of eternall life, and in no measure at all from any worthinesse or deserts of ours, wee be­ing so farre from deseruing anye part of [Page] Gods loue, as that beeing his verie ene­mies (by reason of our sinnes) wee are woorthy of nothing but of his fearefull wrath. And therefore notably sayeth the Apostle, Romanes 5, 8, 9. That GOD setteth foorth his Loue towardes vs, seeing that while wee were yet sinners, Christ dy­ed for vs. Much more then beeing iustified by his blood, wee shall bee saued from wrath thorough him. And 1. Iohn 4, 9, 10. In this appeared the loue of God towards vs, be­cause God sent his onely begotten Sonne in­to the Worlde, that wee may liue thorough him. Heerein is loue, not that wee loued God, but that he loued vs, and sent his Son to be a reconciliation for our sinnes.

Thus you see, how truely the Apo­stle sayeth heere of election, that it is of Grace, and that most truely the same is also to bee verifyed, as touching Re­demption, Calling, Iustification, with whatsoeuer else dooth belong, or in a­ny wise, appertaine vnto eternall Life. And nowe, if that they bee of Grace, it is then absurde (as the Apostle heere teacheth) to impute the cause of them [Page] in any measure vnto workes: eyther they must bee wholly of grace, or wholly of workes, for seeing they are so contrarie, they cannot possibly be ioyned together in one and the same action. If it be of grace then is it not of workes, and if it be of workes, then is it not of grace. And surely, this is such a notable argument of the Apostle, that whosoeuer cannot see the clearnesse of the same, to confesse and extoll on the one side, the grace and mercy of the lord, in election, redemption, calling, and iu­stification: and on the other side, to de­priue himselfe and all others generally, of all opinion and imagination of meriting or deseruing eyther the one or the other, he giueth vndoubtedly, a very great To­ken, that the Lord hath blinded his eyes, and vtterly giuen him ouer to a reprobat sence; yet the Papistes notwithstanding, (thorough the iust iudgement of God a­gainst them) are nothing at all ashamed to deny and cauel at the light and cleare­nesse of the same, affirming that the apo­stle speaketh heere of such good-workes onely, as are doone of nature, and not of [Page] such as are doone of faith; and so conse­quently, that it is neuerthelesse true, that the Lord God in election, had regard vn­to the good-works which the elect shold do afterward; and whereby they should deserue their election; and that such as are iustified, are not iustified through the free grace and mercy of God in christ Ie­sus, apprehended and aplyed by faith, but through faith and workes ioyned & con­curring together. Wherein, besides their grosse absurdity, in calling workes doone of Nature [Good-works] whereas what­soeuer 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 cleare & euident that the Apostle speaking of election by grace, by which all are saued, that are sa­ued, hath relation not onely to works of Nature, but excludeth from the same the merit of al works generally, aswell of the circumcised Iewes, and baptized Christi­ans, as of the vnbeleeuing Gentiles. And whereas they alledge, that God in electi­on, had regard vnto such Good-workes, as should afterward be performed, & that [Page] Fayth and Workes, are of necessity to be ioyned together in the matter of Iustifi­cation; although these verie wordes of the Apostle, bee of such sufficient force to ouerthrow both the one, & the other (as that euery one that delighteth not in ignoraunce and errour, may plainely perceiue the weakenesse of their asserti­ons:) concluding euidently, that Grace, which we apprehend by Fayth in Christ, and Workes, are so contrary, that where Grace is, there all merit of workes, must of necessity bee displaced: yet notwith­standing partly, because this Doctrine of theirs, is wonderfull iniurious to the effi­cacy of the death and passion of our lord Iesus Christ, vtterly making the same of no effect; and partly, because this is the most principall and waightiest 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 Gods spirit) you might both effectually be confirmed in the truth, and be able to confute the contrary assertions of the ad­uersaries. [Page] For these considerations, it shall not bee amisse, to adde that which hath beene spoken, some other authori­ties of the Scripture, with manifest Rea­sons drawne from the same; that it may plainely appeare, howe plentifully the Word of God, teacheth that truth which wee professe, and not in one place alone, but in many places handleth the same. As touching the first; whereas they say, that election is grounded vpon the fore­knowledge of such Good-works as God fore-saw the elect would performe: It is most certaine, that (forasmuch as wee were all corrupt in Adam) GOD coulde fore-see nothing in vs, that should moue him to choose vs. So as take away elec­tion, and what remayneth, but that wee be vtterly lost and accurssed. Al our righ­teousnesse (as the Prophet Esay speaketh) Esay 64, 6. is as filthy clowts. Nowe, if this bee true, that all our Righteousnesse is no better then filthy Clowtes, and yet God (as the Papists would make men be­leeue) did chuse men in regard therof, thē must it needs follow, that he chose them [Page] in regard of that which was filthy & vn­cleane; but God forbid that any such co­gitation shoulde once take place in anie Christian heart. God hath chosen vs in his eternall purpose for his owne glorie to be manifested in vs, and this hee did in Christ his sonne, in whome alone is our whole perfection. How grosly and falsly they conclude also concerning the other point; where they affirme that faith and workes must bee ioyned together in the question of iustification; we neede go no further then to the expresse Testimonies of the Apostle, Rom. 3, 20, 21, &c. where he sayth not onely that by the workes of the Law, no flesh shalbe iustified; and a little af­ter, that the Righteousnesse of God is made manifest without the Law, and is by the faith of Iesus Christ, vnto al, and vpon all that be­leeue. And againe, that we are iustified free­ly by his grace, thorough the redemption that is in Christ Iesus: but also after al this, ma­keth this euident conclusion; We conclude that a man is iustified by faith without the workes of the Law. Againe, according to that in chapt. 4. if Abrahams faith onely, [Page] were imputed vnto him for righteousnes then through the imputation of Christes righteousnesse, we are iustified by Fayth onely, but the first is true in that place, A­braham beleeued God, and it was counted to him for righteousnesse; therefore the se­cond must needs also bee so to. Another like saying to that of this Text, hath the same Apostle in the nexte verse of that chapter, To him that worketh (sayth hee) the wayes is not counted by fauor, but by debt. But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his Fayth is counted for righteousnesse. The Apostle in these words plainly shewing, that the iu­stification by any workes at all, dooth cleane ouerthrow and destroy the grace of God, and doth make grace and workes as contrary, the one to the other. And if our iustification be partly of works, then by the apostles reason, it is partly of debt, and cannot be counted of fauour, but the reward (as hee teacheth) is rendered ac­cording to grace, and not according to debt; therfore we are not iustified before God in any measure, by workes, althogh [Page] they proceede neuer so much from faith. And wheras they obiect further, that the Apostle in all these places, excludeth on­ly the Ceremoniall workes of the Lawe from iustification: it is very cleare to the contrary, that the Apostle writing this Epistle to the Romanes (who were Gen­tiles, and neuer troubled with keeping of the Iewish Ceremonies) had no cause at al, to exhort them frō any confidence of iustification by the same. But to come to some other Reasons, wherefore al works are thus excluded from Grace and Fayth in the questions of election and iustifica­tion. First we must knowe, that all our workes,Rea­sons. euen the very best, are vnperfect, and therefore cannot deserue any thing, according to that, Galathians 5, 17. The flesh lusteth against the Spirite, and the spi­rite against the Flesh; and these are contrarie one to the other, so that yee cannot doo the same things that ye would. Secondly, all the Good-workes which we at any time can do, are al due and indebted vnto god, as Luke 17, 10. When yee haue done al those thinges which are commaunded; Say (sayth [Page] Christ) wee are vnprofitable seruantes, we haue doone that which was our duty to doo. And wee must do our duties, and pay our debts, before wee can deserue any thing. Thirdly, it appeareth plainly, Rom. 9, 11, 12, 13. that we are both elected and iusti­fied, before we do any Good-workes, as it is there proued, by the example of Ia­cob and Esau, as concerning whom, euen before they Were borne, and when they had neyther doone good, nor euill, that the pur­pose of God might remain, according to electi­on, not by workes, but by him that calleth. It was sayde vnto her, the Elder shall serue the younger, As it is written, I haue loued Iacob, and haue hated Esau.

Againe, if any thing should be requi­red of vs to iustification, then Christ should not giue vs true and perfect righ­teousnesse and saluation; and thereupon it would follow, that our Sauior should not bee perfect; but hee 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 vs accepted in his beloued, by whom we haue redemption [Page] through his bloud, euen the forgiuenes of sins, according to his rich grace. Moreouer, in al the Goodworks that we do, It is God which worketh in vs both the wil and the deed, euen of his good pleasure, as the Apostle speak­eth. Phil. 2. But euil (as he teacheth also in another place) is so present with vs, that the good which we would do, we cannot do. Tho­rough the motion of Gods grace wee would do it, but through the corruption of our nature we cannot do it; yea, when we do any good at all, we are so far from perfect doing it, as that it may rather bee tearmed a will in vs to doe good, then a right doing indeed. For we ought to loue God with all our heart, with al our soul, and with all our minde, but so long as the flesh lusteth in vs against the spirite, and there is a lawe in our members rebelling against the Law of our mind (which will be so long as wee liue in this world) wee cannot be saide to loue God with all our hart, with all our soule, and with al our mind; so then, in far lesse measure then we ought. Now that which is lesse then it ought to be, is imperfect, as transgres­sing [Page] the rule of Gods Law. Deut. 4, & 12. Wherefore, seeing our works in this life ought to be done in perfect loue toward God & man, and that perfection of loue we haue not in this life, it most clearely 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 selfe hath any blemish or imperfection, God forbid; but because we, in whom it worketh, are corrupt, e­uen as water, though it flow from a foun­taine most cleare, yet if it run through a filthy and muddy channell, 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 workes, 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 euery man, that continueth not in all things, which are written in the Booke of the Law to do them. So then we see, that the workes of Gods children; yea, euen the very best of them, howsoeuer they [Page] are termed Good-workes, yet are they not during this life, properly or perfect­ly good, but imperfectly good, and im­perfectly holy. They are good by com­parison, and good by acceptation: by comparison, and in respect, as the Pro­phet Habakuk, chap. 1, 13. calleth a man righteous, not simply, but in compari­son of the wicked. And good by accep­tation, in the sight of God, who (dealing as a louing Father with his Children) vouchsafeth to take that in good part, which we do willingly, although we do it weakely, graciously beholding vs in Iesus Christ, and so imputing vnto vs his righteousnesse and obedience, as that we remaine without danger of condemnati­on, and in due time are exalted to eter­nall glory. But now against this trueth, there are diuers Obiections. First, it is probable (say our aduersaries) that wor­kes must be ioyned with grace and fayth, in the questions of election and iustifica­tion, seeing at the latter day, when wee are all to appeare before the iudgement seate of Christ, the triall of euerie mans [Page] cause, shal not be made by grace or faith, but by workes, alledging to this purpose diuers places of the scripture, as Ioh. 5, 29 where our Lord Iesus doth not say, that at the later day, they which beleeue, shal haue eternal life, and they which belieue not, eternall death, but they That haue done good, shal come forth to the resurrection of life, & they that haue done euil, to the re­surrection of condemnation. Also that of the apostle, 2 Cor. 5, 10. where he sayth, That we must al appeare before the iudgment seat of Christ, that euery man may receiue the things that are done in his body, according to that he hath done, whether it be good or euil. Thirdly, that Reuel. 20, 12. And I sawe the dead (saith Iohn) both great and small stand before God; and the Bookes were opened, and another book was opened, which is the book of life, & the dead were iudged of those thinges, which are written in the bookes according to their workes. But of al other places, that seemeth most manifest in Mat. 25. where the reason of calling of the elect to the inheritance of the heauēly kingdom, is ex­presly taken from workes, it being there recorded, [Page] that the heauenly iudge (after the pro­nouncing of the sentence, wherein hee calleth them blessed of his heauenly Fa­ther, and giueth them possession of eter­nall glory) shall proceed, saying, For I was an hungred, and ye gaue me meate, I thirsted, and ye gaue me drinke, I was a stranger, and ye lodged me, &c. But now, howsoeuer by these places it is certaine, that the trial and examination of euery mans cause, shall be made (after this manner) not by Faith, but by works, yet that it is not any thing at all in regard of works, but onely of Faith, that the heritage of eternall life is imparted, it is so cleare in the places al­ready alledged, as that we cannot desire any thing more apparant. Whereunto may also be added, this comfortable say­ing of our Lord Iesus Christ. Iohn 3, 14, 15, 18. As Moses lift vp the Serpent in the Wildernesse, so must the Sonne of man bee lift vp, that whosoeuer beleeueth in him, shoulde not perish, but haue eternall life. And again, He that beleeueth in him shal not bee condem­ned, but he that beleeueth not, is condemned already, because he beleeueth not in the name [Page] of the onely begotten Sonne of God. Also Iohn 6, 40, 47. This is the will of him that sent me, that euery man which seeth the sonne, and beleeueth in him, should haue euerlasting life, and I wil raise him vp at the last day. And a little after, Verily, verily, I say vnto you, hee that beleeueth mee, hath euerlasting life. Heereunto belongeth that also of the A­postle. Acts 13, 38, 39. Bee it knowne vnto you therefore, men and Brethren (sayth hee) that thorough this man (that is to say tho­rough Christ) is preached vnto you the for­giuenesse of sinnes, and from all things, from which ye could not be deliuered by the Law of Moses, by him euery one that beleeueth, is iu­stified. By all these (with many other testimonies that might be produced) it is most cleare, that howsoeuer the heauen­ly Iudge shal make mention of workes at the latter day, and howsoeuer thereby it may seeme at the first, that workes are as auaileable, or rather more auailable then faith, to the obtaining of saluation, that yet it is farre otherwise, the Lord recey­uing his elect into eternall blessednesse, through his onely mercy, and free grace [Page] in Iesus Christ, and so accordingly crow­neth their works, being wroght as fruits of faith in him. The kingdome of heauen (as wee must know) is not a rewarde for seruants, but an inheritance for sons, and which they onely shall enioy, who are adopted of the Lord for his children, and that for no other cause, but for the same adoption, For the Son of the bond-woman, shal not be heire with the son of the Free-wo­man. The Lorde God doth examine our workes in loue, and not in rigor and ex­treamity, rewardeth them with infinite glory, not in regard of themselus, but as they proceed from faith in Christ, & are no other but his owne meere gifts. For euen as natural Parents, bestow gifts vp­on their children, as reward of their wel doing, thereby to encorage them to the greater vertue and godlinesse, when as yet the true and proper cause of the gifts is not the obedience of the child, but the meere goodwill and loue of the father; euen so, the Lorde allureth vs with re­wards, to holinesse of life, and esteemeth vs as righteous and worthy, when as in [Page] the meane season, all the righteousnesse and worthinesse that is in vs, proceedeth wholly from his free grace and goodnes. Secondly, they obiect against this Doc­trine of election and iustification, by Vse. 2 grace and faith, that it is a Doctrine of li­berty, and openeth a wide gap and win­dow to sinne and licentiousnesse. For who say they, will make any conscience of forsaking sin, when he knoweth for­giuenesse to be so ready? Who wil bri­dle his affections, and punish himselfe by Fasting, Prayer, and other godly exerci­ses, when he sceth so easie & light a way to heauen, as by grace and faith onely? But first we are heere to know, that this is no new reproach and slaunder Fathe­red vpon the Gospell and heauenly Do­ctrine of our saluation. For euen after this manner, did the proud and self-liking Pharisees, vpbraide and quarrell with our Lord Iesus Christ himselfe, because he preached and offered Gods free grace to Publicanes and Sinners. And Rom. 6, 1. wee may see, howe readie the E­nemies of the Gospell were to cauell [Page] with S. Paule, as though the same Doc­trine preached by him, had giuen liberty to sin and dissolutenesse. Secondly, that this is a very false and wicked slaunder of the Papists, not bearing any countenance or likelyhood of truth in it. It is heereby manifest, because the same spirit, which is the spirit of faith, and perswadeth our Consciences to beleeue the great good­nesse and mercy of God towardes vs in Christ Iesus, is also the Spirit of loue, and doth enflame our hearts to loue so boun­tifull and mercifull a God, as did vouch­safe (when wee were yet his enemies) to deale so graciously and louingly with vs. Nowe then, if by the motion of one and the same spirit, we doo by faith assuredly know Gods goodnesse towards vs, & by the knowledge and true sence thereof, do loue him for the same; Needs must there follow obedience to his Law, and perpe­tuall studye to please him. Faith then of necessity breedeth loue of God, and loue bringeth forth obedience to his will. For if any man loue me (saith Christ) he wil keep my word, Iohn 14, 23. This loue, I say, lea­deth [Page] Gods children to obedience, and is the root of all their good dooings. For e­uen as nothing can keepe good children so much in obedience, as to knowe their Parents loue and good affection towards them; so nothing can more effectually moue true Christians, to the true feare of God, and to the performaunce of that which he requireth, then by the Gospell to learn and to be assured of his vnspeak­able goodnesse towardes them. More­ouer the same Doctrine, that teacheth vs that by Gods free grace and meer mercie in Iesus Christ, wee are become his chil­dren and heires of saluation: the same do­ctrine doth teach vs also, that the end and cause of this grace and speciall fauour is, that we should glorify God in our mor­tall bodies so much the more, and not be slaues and seruants vnto sin. No man ran­someth a captiue, to the end hee should continue to serue his enemy. Christ hath ransomed vs, not with Golde and Siluer, (as Peter speaketh, 1 Epist. 1.) but with his owne precious bloud, to the end wee should be wholy employed in his seruice, and not [Page] in the seruice of our lusts and corrupt af­fections. This was the end of his incarna­tion, wherefore he tooke vpon him our sins, with the curse & condemnation due vnto them, that we being deliuered from the guiltinesse of sin, from the wrath of God, and torments of hell, might be his peculiar people, sanctifyed to serue him in holinesse and righteousnesse all the dayes of our life, euer-more vnfainedly acknowledging (as the truth is) that the best seruice that we can doo, is vtterly of no value, in comparison of the least of his mercies towards vs. Thus you see, how little cause the Papists haue to slander & reproch this doctrine of the Gospel, as if it gaue liberty and encouragement to sin and licentiousnesse. But oh (say they) you talke much indeed of Good-workes, but what vse is there of doing Good-works, if by them we cannot merit the fauor of God and eternall life? For answer wher­unto, we must know, that there are diuers necessary and notable endes of dooing Good-works, though this proud popish opinion of meriting, sinke downe to hel. [Page] As first, that by the dooing of them wee Vse. 3 may glorify God. Now God is glorifyed in our workes, when we do such workes as he hath commaunded, not to aduance our owne estimation and credite among men, neither yet with any purpose to de­serue at Gods hands; but to expresse our obedience to his commaundements and thankfulnesse for his great mercies & be­nefits towards vs, Vnto the which kinde 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 spirite, for they are Gods. Secondly, we must do Good-workes, to approue our faith, & to make our calling & election sure. For euery tree is known by his fruit, & goodworks are assured ar­guments, signs and testimonies, of a true faith; & therfore Shew me thy faith, saieth Iames ch. 2, 18. out of thy works, & I wil shew thee my faith by my works. Thirdly, we must do good-works for the better winning & alluring of others to faith & obedience, according to that of Iesus Christ. Mat. 5, 16. Let your light so shine before mē, that they [Page] may see your Good-workes, & glorifie your Fa­ther which is in Heauen. And whereunto a­greeth that of the Apostle Peter. 1 Pet. 2, 12. Dearely beloued, I beseech you as strangers and Pilgrims, abstaine from fleshly lustes which sight against the soule, and haue your conuer­sation honest amongst the Gentiles, that they which speake euil of you, as of euil dooers, may by your Good-workes which they shal see, glori­fie God in the day of the visitation. And last­ly, we must do Good-workes for the hel­ping and comforting of such as are any way in neede of our helping hand, accor­ding as heereunto tend the plentifull pre­cepts and exhortations of the Scripture, as Luke 6. Be ye merciful, saith our Sauior, as your heauenly Father is merciful, and giue sayth he, and it shalbe giuen vnto you; and many other, which are so often remembe­red that I neede not heere stand vpon thē. By this which hath bin deliuered, you see I trust, now clearly, that althogh we hold and beleeue that wee are neither elected, nor iustifyed in regard of workes, but by grace and faith onely, yet condemne wee not Good-workes (as the Papists slander [Page] vs) but earnestly teach and require, a true and lawfull doing of them, according to the will of God; Knowing (as the Apostle speaketh. Eph. 2, 10.) that we are the work­manship of God, created in Christ Iesus vnto good-workes, which God hath ordained that we should walke in them. Let this then stande Vse. 4 for the last vse and conclusion of all, that howsoeuer we hold it not a matter indif­ferent, whether we do good-works or no but that we be zealous in the accomplish­ment of euery good duty, which the lord requireth of our seueral places & callings: yet when there is any question of saluati­on, we euermore take diligent heede (as we tender Gods glory & our own good) that wee neuer trust to our workes, but knowing & acknowledging the very best of them, to be doubtfull, corrupt, waue­ring, and vncertaine (and that the promi­ses of God therefore do not depend vpon them, neither haue they any thing at all in themselues, and as they proceede from vs that shuld moue God to make vs bles­sed.) Wee repose and settle all our confi­dence and hope of saluation, onely and al­together [Page] in the free grace and meer mer­cy of God, through the righteousnes and obedience of Iesus Christ. The which grace, the Lord vouchsafe vs for his sake, Amen.

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 sayde, what now remayneth to bee spo­ken? But onely the elect and faythfull, who by grace are called and separated from the rest, haue attained vnto salua­tion? and that the greatest part of them which beare the Name of Israelites, al­though with great zeale and endeuour they laboured and sought sor Righte­ousnesse and saluation, are yet notwith­standing, blinded and giuen ouer to a reprobate sence, because they sought it [Page] not in Christ Iesus, as they should haue done, but with a vaine trust & confidence of their owne workes. This is the sence of this conclusion.

Now for the Doctrines; wee are first Doct. 1 to obserue in this generall point, that righteousnesse and saluation is onely in Christ Iesus, in him alone to bee found, and not inherent in any man, nor to be had or obtained by any worldly or out­warde meanes. This beeing heere most manifest, in that the Apostle say­eth heere so expressely, that both the elect, as the not elect, sought after it. Whereby it is made manifest, that as­well the elect, as the not elect, were without it, and had it not in themselues. And this dooth the Apostle most no­tably confirme. Rom. 4, 2, 3. by the ex­ample of Abraham, who as hee there sheweth, had all his righteousnesse by imputation. And nowe, if Abraham had no Righteousnesse of his owne, who else haue had it, (our Lord Iesus Christes person onely excepted) but Abraham had it not, for his righteousnes [Page] was only by imputation, he was not righ­teous, and without sinne indeed; but on­ly accounted righteous; and therefore much lesse all others without exception. All the righteousnesse that is, or can be in man, without imputation or account from God, is properly nothing else but a vaine confidence and perswasion of righ­teousnesse, that we are woorthy of Gods loue, and deserue his fauour, the which in very deed is so far from rightly deseruing the name of righteousnesse; as that it is no better then presumption and abhomi­nable wickednesse before the face of God. The Apostle in the tenth Chapter, plain­ly shewing, that such a vaine and arrogant conceit of their owne righteousnesse, was the principall cause of the reiection of the Iewes and of the cutting of them off from the couenant of grace. The Apostle Paule before his conuersion, had a great conceit of his owne righteousnesse, but he was no sooner called to the faith of Christ but he esteemed it all to be but losse, and euen as dung, as hee protesteth. Phil. 3, 8, 9. and therfore desireth to be found before God, [Page] not hauing his own righteousnes which is of the Law, But that which is thorough the faith of Christ, euen the righteousnesse (saith he) which is of God through faith. It being most sure and certain, that so long as men haue any conceit of their owne righteousnesse, the righteousnes of God in Iesus Christ, neither doth nor can ap­pertaine vnto them, these being so con­trary the one to the other (as we shal see further heereafter) as that they cannot possibly stand together. And therefore most notably, Psal. 143, 2. Enter not into iudgement with thy Seruant: for in thy sight shal none that liueth be iustified. And Dan. 9, 7, 18. We do not present our supplications before thee, for our owne righteousnesse, but for thy great tender mercies. And a litle be­fore, O Lord righteousnesse belongeth vnto thee, and vnto vs open shame, as appeareth this day, &c. True it is, that after regene­ration the faithfull become holy & righ­teous in the sight of God, hauing recey­ued the Spirit of sanctification, for the renewing & reformation of their minds, and for the glorifying of God, and wor­king [Page] of their own saluation, in the fruits of the spirit, in all goodnesse, righteous­nes and truth: but this righteousnes cō­ming by the grace of God, cannot bee tearmed their own; and therefore 1 Cor. 4, 7. What hast thou, that thou hast not re­ceiued? If thou hast receiued it, why reioycest thou as thogh thou hadst not receiued it? The Lord God alone is properly righteous, and holy, as Psal. 145, 17. The Lord is righ­teous in all his wayes, and holy in al his works, and all other, are righteous onely so farre foorth, as they are made righteous by him. Now hee maketh men righteous (as I noted before) by freely receyuing them into fauour, and by imputing of Christes Righteousnesse to the forgiue­nesse of their sinnes, and to their iustifi­cation, planting also in their hearts, a true and liuely Faith, for the perticular apprehending and applying of it accor­dingly. And they that are thus made righteous by God, haue no conceit of a­ny righteousnesse of their owne, but ac­knowledging themselues most wretched and miserable sinners, and woorthy of [Page] damnation, repose themselues wholy, & and all their hope in his meer mercy and free grace. All others on the contrarie, which do not wholy depend heerupon, but perswade themselues, that they haue some righteousnes of their own, where­by though not altogether, yet in some measure they deserue Gods fauour, and are woorthy of his loue: it is most cer­taine, that howsoeuer such flatter & per­swade themselus, yet is their estate most wretched & miserable before the face of God, & as most wicked and vnrighteous persons shall not faile (vnlesse they re­pent in time) to be vtterly excluded from Gods kingdome, into the Lake that bur­neth with fire and Brimstone, which is the second death. And now, Vse. Ex con­gruo, ex con­digno. how right­ly the papists come within this compasse by their proud and arrogant opinion of merriting Gods loue, and in ioyning Woorkes with Fayth, that is; them­selues and their owne Righteousnesse, with Christ and his Righteousnesse, in the Question of Saluation: it is most lamentable to consider, as wee [Page] considered more at large the last time. And therefore this (in one worde) may now serue for the conclusion of this ge­nerall point, that laying aside al opinion of our owne righteousnesse, knowing (as the truth is) that it is but meere vnrigh­teousnesse before the face of God, as we desire to bee made partakers of eternall life; so let vs desire with the Apostle Sa. Paule to stand before God, cloathed and couered with the righteousnesse & obe­dience of Iesus Christ, freely & through Gods meere grace and mercy imputed vnto vs, as if it were our owne. And this may suffice for the generall point. Now Doct. 3 more perticulerly where he saieth, that Israel obtained not that which he sought for, we learn in the second place, that so cer­taine, so resolute, and immutable is the eternall Decree of God, as touching sal­uation, that whomsoeuer hee hath not purposed nor ordained therunto, before the foundation of the worlde; although they be neuer so desirous of the same, & do labour and apply themselues neuer so diligently, to become woorthy of the [Page] grace and fauour of God of themselues: yet notwithstanding their desire and en­deuour, as (through the want of the re­generation and sanctification of Gods Spirite) it is vnsounde, and not such a desire and endeuour as it should be; euen so also in vaine, and to no purpose. The Israelites (after a sort) sought earnestly to obtain righteousnes, grace and saluation, yea (and as the apostle saith, Ro. 10, 2. they had euen the zeale of God: and yet not­withstanding (accord to the eternall and imutable decree of God) they being de­stitute of the grace & direction of Gods spirit, to seek & labour as they should do, their expect [...]tion & endeuor tendeth to no other end, but by ambition to wrap thēselues in greater transgression against the Lord. So true is that saying of the A­postle. ch. 9. That it is not in him that wil­leth, nor in him that runneth, but in God that sheweth mercy. But now, if any man ob­iect that this example of the Israelites, seemeth to reproue and accuse the Lord of vniustice and vnrighteousnesse, in not suffering the Isralites to attain vnto righ­teousnesse, [Page] [...] [Page] [...] [Page] seeing they sought it so ear­nestly: and that it is contrary to this pro­mise of the Lord, Math. 7. Aske and it shal be giuen you, seeke and ye shall finde, &c. The answere is, that this speech of the Apo­stle concerning the Israelites, seemeth in­deed to mans reason very hard, that the Israelites should faile of that, which they so earnestly laboured for; and as he spea­keth againe, Chap. 9. Could not attaine vn­to the Lawe of righteousnesse, though they followed the Law of righteousnesse; yet for all this must wee know, that the Lorde God in this, deserueth not in any mea­sure to be accused of vnrighteousnesse, he being righteous in all his wayes, and holy in all his workes, as you heard be­fore; and not A God that loueth wicked­nesse, as the Prophet speaketh also. Psal. 5, 4, 5. Neither shall euill dwell with him. The foolish shal not stand in his sight, he hateth all them that worke iniquity. It remayning also wholy at his owne choise, whether any shall be pertakers of his mercy or no, as Exod. 33, 19. I wil shew mercie to whome I wil shewe mercie, and wil haue compassion [Page] on whom I wil haue compassion. And besides al this, there being sufficient causes and reasons of their reiection in themselues, and in the maner of their seeking, which reasons doth the apostle render. Ro. 9, 32. & are now in order to be considered. A first reason which the apostle rendereth, wherfore the Isralites obtaind 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 euident rea­son. For faith (as we must kno) was euer­more the life and soule of al those things that are prescribed & commanded in the law of God, insomuch that whatsoeuer was at any time performed with a true & liuely 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 neuer so faire a shew before the face of men, and in out­ward appearance were all one with that which was expressed and commaunded in the Lawe, yet it was but Hypocrisye and dissimulation before the face of God [Page] in no measure accepted, but vtterly re­iected of him, as Rom. 14, 23. and Hebr. 11 Whatsoeuer is not of faith is sinne, and with­out Faith it is vnpossible to please God. If the Iewes had performed the ceremonious obseruations, and morrall precepts of the law of God, with a constant hope & trust to haue their obedience accepted of God, through the worthinesse and righ­teousnesse of Iesus Christ freely, and of the Lords meere goodnesse imputed vn­to them, who (as the Apostle saith in the tenth Chapter) is the end of the Lawe, for righteousnesse vnto euery one that beleeueth: then surely, they should not haue fayled of perfect righteousnesse, grace and sal­uation, but because (being puffed vppe with a vaine conceit of their owne righ­teousnesse) they thoght to iustify them­selues, and to merite and deserue the fa­uour of God, and because (beeing igno­rant of the righteousnesse of God) they went about to establish their owne righ­teousnesse (as the Apostle also sheweth in the same tenth chapter) and so conse­quently withall, had no true relation nor [Page] respect in any thing they did vnto the im­putation of Christes righteousnesse, to haue their obedience accepted in him: therefore by this presumption, in proud­ly taking that vpon them, which neyther themselues, nor the holiest of all their progenitors, were euer able to accom­plish, they wilfully wrapped themselues in infinite transgressions; yea and so, as they remaine euen to this day, most fear­fully ouer-whelmed with the cursse of God, according as it is written, Cursed is euery man that continueth not in all thinges, which are written in the Booke of the Law to do them. Whatsoeuer the law did teach, whatsoeuer it did command, and what­soeuer it did promise, it alwayes aimed at Christ, and tended as a Schoole-maister (as the Apostle speaketh, Galath. 3, 24. to lead men vnto him, who alone is the per­fection, the fulfilling & end of the same, and in whom alone, the Lord God hath established true and perfect righteous­nesse, yea and euen the fulnesse and foun­taine of the same. That wee acknowled­ging our owne weakenesse and insuffici­ciency [Page] in the performance of the duties of the Law, we might know and beleeue, that for his sake onely and altogether, we are accounted righteous, all our owne righteousnesse (as the Prophet sayeth) Esay 64, 6. beeing but as filthy Clowtes. Whereas therefore the Iewes making no account of this free iustification, be­ing offered vnto them in Iesus Christ, would needes place and establish perfect Righteousnesse in their owne workes, & in the outwarde obedience and obserua­tion of the Law; it is no maruell if they lost their labour, and were vtterly disap­pointed of that which they sought for. Much might be spoken, but heereby it is manifest, that true righteousnesse, grace and saluation, is obtained onely by fayth in Christ, and not in any measure by any workes or obseruations whatsoeuer: yea and which is more, that Faith and good-workes are so farre from concurring or beeing ioyned together, in the question and action of Iustification; as that they are directly opposite, and flat contrary, the one to the other. If the Iewes, bee­ing [Page] vtterly voyde of all opinion of their owne Righteousnesse, and making no account of merriting any thing by their owne workes, had come vnto God, by Faith onely in Christ Iesus, their estate should haue beene most happy and bles­sed: but because they either vtterly reie­cted Christ, or making no such account of him, as of a perfect Sauiour, reposed trust and confidence, in part, or whollye in their owne actions; therefore they were depriued of the enioying of that, which they so much gloried vpon. For of all other people in the Worlde, they boasted themselues to be in the happiest condition; and all others (in comparison of them) but euen most miserable and curssed generations. And thus haue you heard the first Reason at large, wherefore Israell obtayned not that which hee sought for, because he sought not for it by Fayth (as he should haue doone) but by the Workes of the Lawe. The se­cond Reas. 2 Reason, which the Apostle there rendereth, wherfore the Iewes obtained not that which they soght for, is in these [Page] words, For they haue stumbled at the stum­bling stone, that is, they were offended at the humiliation & low estate of Christs person. The Apostle plainly giuing to vnderstand, that forasmuch as although the Iewes knew certainely by the Testi­monies of the Scripture (as in Esay 42, 53 and in many other places) in how great humility and meekenesse Christ shoulde liue vppon the earth. And that his King­dome and gouernment should not bee earthly, but spirituall and eternal) accor­ding to the wordes of the Angell to the Virgin Mary, Luke 1, 33. He shal raign ouer the house of Iacob for euer, and of his King­dome there shalbe no end. And as himselfe speaketh, Iohn 18, 36. saying, My kingdom is not of this world; they yet notwithstan­ding most fondly dreamed, and accor­dingly expected, that he should com [...]like a mighty Prince and Monarch, who should in outward respects, surmount al worldly Empires, deliuer and set them free from all subiection, furnish them a­boundantly with all manner of delicious and dainty delicates, and maintain them [Page] in an ydle and voluptuous kinde of life. And therefore at the first, they flock­ed vnto him in great number, as people exceeding ioyous, and glad of his com­ming. But when (within a little space af­ter their being with him) they conside­red his poore and meane estate, who yet as the Apostle speaketh, 2 Cor. 8, 9, For our sakes became poore, that we through his pouerty might bee made rich: they were highly offended at him, and thoght scorn to giue him any entertainment at all. A­gaine, when as they saw him conuersant among Publicans and sinners, preaching the kingdome of heauen to the poore & humble in spirit, discouering and repro­uing the hipocrisie of the Pharisies, their superstitious affections, Traditions and deuises; they despised & persecuted him with many outragious reproaches, euen vnto the death, as an vtter enemy to the Law of God, and not worthy to liue vp­on the earth. Thus you see, howe the Iewes stumbled at Christ, and therefore consequently, no maruell at all, though they failed of their expectation, and ob­tained [Page] not that which they sought for. It being most sure & certaine (as we may necessarily obserue yet a little further in the consideration of this reason) that as our Lord Iesus Christ is a merciful Saui­our, and redeemer of all those from the guiltinesse of their sinnes, and from the curse and wrath of God due to their sins, which are not ashamed of his humiliati­on and meeknesse, but in humblenesse of soule, do confesse and beleeue him to be the son of God, and the promised Messiah and deliuerer, and by a true & liuely faith do take hold vpon the free grace & mer­cy of God in the imputation of his righ­teousnes for their perticuler reconcilia­tion & saluation, according as hee sayth. Mat. 11, 6. Blessed is he that shal not be offen­ded in me. And Ioh. 6. Hee that beleeueth in me, hath eternal life; euen so on the con­trary, whosoeuer are either offended at his crosse & poore estate, or making ac­count to obtain the fauor of God, and e­uerlasting life, in part or in whol, by their own righteousnes, or by any other means whatsoeuer, & not by faith onely in his [Page] obedience & satisfaction: vnto al such is Christ a stumbling blocke, whereat they stumble & fall to their vtter confusion, without euer being able to recouer thē­selues. Heerof I say again, we haue a fear­full president in the Iews, very desirous of the comming of Christ before he came; but when he was come, they would not receiue him, as Io. 1, 11. He came to his own, & his owne receiued him not. They boasted themselues to be the church of God, and yet the greatest part of them, especially the Priestes, the Scribes and Pharisies, which had the gouerment of the church, were his deadly enemies, and most vn­worthily & despightfully reproched and reiected him from them; and therefore were worthily reiected themselues from the couenant of Gods grace & fauour, ac­cording to the prophesie of iust Simeon, fortelling as Lu. 2, 34. That he should be the fal & rising againe of many in Israel, yea e­uen for the fall of so many, as by such In­fidelity & scornefulnesse should stumble at him, and refuse to take his yoake vpon them, and not onely if they be vnbelee­uing [Page] Iewes, but of whatsoeuer Nation and people throughout the world, who­soeuer they be, that deny his gospel, per­secute his members, or being puffed vp with any conceite of their owne righte­ousnesse, repose not their hope of eterna [...] life onely, in a true and liuely faith in his name: all such I say generally, and with­out exception do stumble at Christ, and all these, if they continue (as the Iewes do) without true repentaunce, must of necessity perish for euermore, according to this general sentence of the Lord him­selfe, speaking after this manner of him­selfe, Math. 21, 44. Whosoeuer shal fal on this stone, he shalbe broken, but on whomsoeuer it shal fal, it wil grinde him to powder. Thus and by these Reasons, I trust, you may well discerne, howe rightly the Apostle sayth heere of the Iewes, that they obtai­ned not that which they sought for. And so consequently, that it is a most cleare truth, that the foundation of election & saluation, is comprehended onely in the meere mercy of god, and not in any righ­teousnesse, that may either be within or [Page] without a man; that it is to be attributed neither to our will, nor to any workes or actions that we can doo, that we are in the state of grace and saluation, but the whole praise and glory thereof, ought of right to be imputed to the free goodnes and mercy of God. According as besides this example of the Isralites, who sought much and found nothing, whereas the Gentiles scarse set a foote forward, and yet obtained the price; this may bee en­larged by diuers other. They which cam at the first hour into the Vineyard, Mat. 20, 10. did labor most, but yet they which came at the eleuenth houre, were rewar­ded as well as they. The working wil of the Pharisey, Luke 18, 14. seemed to bee best, but yet the Lords will was, to pre­ferre the poor Publican before him. The elder Sonne, Luke 15, 23. had a better wil to tarry with his Father, and so did in­deed, but yet the fat Calfe was giuen to the younger son which ran away. By all which examples, we may see (as I noted before) that election and saluation goeth not by the will and endeuour of man, but [Page] by the will of God onely and altogether, as it pleaseth him to accept and dispose, according as Iohn 1, 13. it is said, that the faithfull are not made the Sons of God, By the wil of the flesh, nor of the will of man, but of God; though men do labour neuer so much, and apply al the powers and fa­culties both of their soules and bodyes, day & night, neuer so diligently, to make themselues worthy of Gods loue, yet in this respect they do but lose their trauel, when they haue done al they can, it must proceed freely of Gods meere grace and goodwil, or else they can neuer inioy the same. Now to come to such vses as this Vse 1 doctrin doth afford vs; first it directly tendeth to confute the grosse assertion of the papists touching freewil, wheras they hold & affirme, that the cause of our ele­ction & saluation is not of our selus, but in our selues, and that by nature we haue such an absolute power abiding in vs, as that we are able freely either to take or refuse as we thinke good, and so thereby to deserue our saluation. As touching which blasphemous assertion, forasmuch [Page] as this text dooth manifestly confute it, vtterly depriuing man of all sparks of de­serts, although he seeke and labor neuer so much, I neede not therefore stande much vpon it. Onely whereas they ob­iect and say, that if man haue no Free­will to that which is good, then is he no better then a stocke or stone: I answere, that although we haue no power of our selues to thinke a good thought, yet be­ing guided and directed by the Spirite of God, we are able to do all things: to the which dignity, stocks and stones can ne­uer attaine vnto, as Rom. 8, 14. As many as are led by the spirite of God, they are the Sons of God. And for this cause, saith also the Lord by the Prophet Ezek. that he wil cause his people to walk in his waies. So then if the Lord be present with vs by his spi­rit, we shal haue good thoghts, good af­fections, holy purposes & endeuors, we shal loue the Lord with al our heart, with al our soul, & with al our mind, but if the lord assist vs not with his heauenly grace, we shall haue no good thought, affection, purpose, or endeuor at al, much lesse any [Page] action that can bee good and holy in the sight of God. Heerein is loue (saith S. Iohn) 1 Epist. 4, 10. not that we loued God, but that he loued vs. Now if he loued vs before we loued him (as the Apostle saith expresly) then is it most plaine, that our Loue to­wards him, could not bee, because of his louing and electing vs: neither is it to a­ny purpose, that they make a distinction betwixt the principall and the secondary cause, saying, that the grace & assistance of God, is the principall cause; and that the secondary cause of our conuersion, consisteth in our owne wil: Whereas it is most certaine (the Apostle in this pre­sent verse proueth most clearly) that our election, calling, and iustification, lyeth wholy and only in Gods mercy, and not either wholy, or principally, or any thing at all in our owne will, but whome God hath elected before time, them he calleth and iustifyeth in time, and being of them selues vnwilling, by his grace he maketh them willing to come vnto him, and to walke in holinesse, whereunto hee hath elected them. Whereupon it plainely [Page] followeth, that man hath no free-will, vntil it be freed by Gods grace, our own wil can work nothing in our conuersion vntill it selfe be conuerted: wee haue no power to chaunge our will into better, vnlesse this prerogatiue be giuen of god. As this assertion of the Papists is heerby Vse 2 thus clearly confuted, euen so dooth the Doctrine teach vs further, that being as­sured through the witnesse of Gods spi­rit in our hearts, that wee haue attayned that which we sought for, that we are in the state of grace, mercy, and saluation; we must be so farre from attributing this blessed condition to any worthinesse or deserts of ours, as cleane contrary-wise, wholy and altogether to the meer good­nesse and free loue of God in Iesus christ confessing (as the truth is) that if he had not preuented vs with his grace, and ex­tended his mercy, before wee had any af­fection to seeke him, as we are by nature the children of wrath; so should wee for euer haue remained in the state of con­demnation. And heerewithall also, that we bee so farre from taking occasion or [Page] encouragement, by this speciall fauor to sleepe in sin & security, as by nature wee are inclined, as cleane contrariwise to be inflamed with so much the more feruent zeal to glorify god in the fruits of the spi­rit, in all goodnes, righteousnes & truth all the daies of our life, according to our seueral places & calings, & the diuers oc­casions that are offred. Next, al men are Vse 3 heer to be admonished, that they take di­ligent heed (as they tender the glorie of God, & their owne saluation) what they seek & labor for, and how they labor and endeuor to accomplish that which they wold haue. For if the Isralites lost their la­bor, & if God disappointed them of their expectation, yea although they sought for righteousnes and saluation, 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 disapointed of their purposes, which seek after things e­uil, vaine, & prophan, which labor for the accomplishing of their own corrupt wils and vnregenerat affections, to the disho­nor of God, & to the troble, hurt or vex­ation [Page] of his seruants: it is out of question I say, that howsoeuer God suffer such vn­godly ones for a time, yet surely (seeing he disappointed the Israelites) he cannot chuse, but that acording to his righteous iudgements, he must also disapoint them & continuing without repentance, vtter­ly confound them (at length) from the presence of his maiesty, & from the glory of his power. Furthermore, seeing the Iewes failed of righteousnes & saluation, Vse 4 because they sought it not by Fayth in Christ, it highly behoueth vs to beseech the Lord for the planting & establishing of a true & liuely faith in our hearts, the same being as it were the staffe & stay of our saluation, insomuch that whosoeuer is indued therwith, and continueth con­stant & vnmoueable therin, it is vnpossi­ble that such a one should perish: where­as on the contrary, whosoere is destitute & void thereof, & so continueth, it is as vnpossible that such a one shoulde be sa­ued. Forasmuch as there is no know­ledge, nor any other gift or grace what­soeuer it bee, that can possibly stande [Page] before the iudgement seate of God, or whereunto any promise of saluation is annexed, but onely this Faith, not as it is a quality in vs, or an action in our soule, but as it is sanctified & set a part by God to bee the onely instrumentall meanes, whereby we aprehend the grace & mer­cy of God, and apply perticulerly vnto our selues the righteousnesse & redemp­tion of Iesus Christ. So that these two; Faith, and Christ Iesus crucified, must al­wayes concurre and be ioyned together, and in whomsoeuer they do concur and are ioined together, that man may right­ly be said to be iustified, and to stand vp­right in the way of saluation. But oh (say the Papists) you boast much of faith on­ly in Christ, to righteousnesse and salua­tion; but where can you finde in all the Scripture, the word onely to bee ioyned with Faith, in the question of Iustifica­tion? For answere whereunto, wee say, that although the word only, be not ex­presly ioined with faith in any one place, yet the sence and substance thereof is ea­sily to be found in many places; all being [Page] Negatiue, and plainly excluding workes in this behalfe, as Rom. 3, 21, 28. The righ­teousnesse of God is made manifest without the Law. And a little after, without the workes of the law. Ephes. 2, 8. Not of your selues, not of workes. Rom. 4, 6. God impu­teth righteousnesse without workes. Ro. 9, 11 Not by workes. Tit. 3, 5. Not by the workes of righteousnesse which he had done. Vpon the view and consideration of all these places, wee may clearly conclude, that they import as much, as fayth onely, for all workes of the Law, and euerie other thing being vtterly excluded, what doth or can remaine but Faith alone? Lastly, seeing the Iewes therefore obtained not that which they sought for, because in seeking they stumbled at Christ, and be­came offended at his humiliation & low estate; that therefore wee take diligent heed (as we tender the glory of God and Vse. 5 our owne saluation) that we neuer enter into the consideration of the gospell and Religion of Iesus Christ, nor take vpon vs the profession of the same, with any carnal or worldly respect, as if our estate [Page] and condition in this world, should bee therby any thing at al bettered or amen­ded. For so long as we carry such minds and affections, we shall see nothing at al in the gospel and religion of Iesus christ, but sufficient matter to be vtterly disco­raged and out of heart. For euen as our Lord Iesus Christ himselfe, during the time of his continuance in this worlde, carried no shewe at all of any outwarde pomp or dignity, but as the apostle saith Phil. 2, 8. Took on him the forme of a seruant, humbled himselfe, & became obedient vnto the death, &c. Patiently endured mockes, buffeting with fists, & whatsoeuer els his wicked & malicious enimies could put in practise against him, euen so, is this an es­peciall drift, whereat the doctrine of his gospel aimeth, that we should be framed according to his example, and be like vn­to him in sufferings, before wee can bee partakers of his Glory: and that who­soeuer will not take vp his Crosse and follow him, is not worthy of him. It crieth out that they are blessed, not who are of a proude and arrogant heart, but [Page] who are poore in Spirit, as Mathew. 5, 3. Blessed are the poore in Spirite, for theyrs is the kingdome of Heauen. It promiseth comfort, not to such as liue according to their owne hearts lust, but to such as sigh and grone vnder the waight and hea­uy burthen of their sinnes, as Math. 11, 28. Come vnto me, al ye that are wearie and laden, and I wil ease you. It saieth not they are blessed, who enioy the riches, the dainties and delectable thinges of this life, but as wee may see also in that Mat, 5, 10. Who hunger and thirst after Righte­ousnesse. Not such as liue carlessely and securely at ease, and in peace, but who Suffer persecution for Righteousnesse sake. So farre is the Gospell from satisfying the earthly affections and expectations flesh and bloode, and so much will they be deceyued, which take vpon them the profession thereof, vppon any carnall or worldly consideration. According as howe fearefully the Iewes thus stum­bled at Christ; yea euen to the verie breaking and bruising of them to peeces, wee haue sufficiently considered in that [Page] already spoken. For this cause most nota­bly speaketh the Apostle. 1 Cor. 1, 23, 24. We preach Christ crucified (saith hee) vnto the Iewes a stumbling blocke, and vnto the Grecians foolishnesse, but vnto them that are called both of the Iews & Grecians, we preach Christ, the power of God, and the wisedom of God. They that in humblenesse of soule, and without being ashamed of his crosse do faithfully beleeue in him, and acknowledge his Gospell, all such shall finde the same Gospell to be vnto them a word of life; yea euen the mighty power of God to the saluation of their soules: but who­soeuer neglect or disdain to repose their trust and confidence in his redemption, and to take his yoake vpon them: Vnto all such will he be found such a stumbling stone, and such a rocke of offence where­at they shall stumble and fall to their vt­ter confusion, without euer beeing able to recouer themselues againe, according to that fearfull sentence of our Lorde Ie­sus Christ, in Math. 21. which I remem­bred before. But nowe, as the Iewes re­iected Christ, and were offended at him, [Page] because hee satisfied not their expectati­ons in the matters of the world; euen so standeth the case with many at this day. If the Gospell did bring ease, peace, and prosperity; If it did promise worldly ri­ches, pleasures, and delectations, then should Christ haue followers and Disci­ples enow; but because it is commonly accompanyed with trouble, persecution and disquietnesse, acording to the words of our Sauiour Christ, Mat. 10, 34. where he sayth in plaine tearmes, That hee came not to send peace, but a sworde; because it exhorteth men to mortifie their affecti­ons, to bee humble and lowly minded, teacheth them, that through many Tri­bulations they must enter into the king­dome of heauen, and that so long as they bee zealous in the profession and obedi­ence of the Gospell, they shall be sure to be hated, despised, reproached, and per­secuted of prophane and worldly minded men. And because the Riches and plea­sures which it promiseth are not present­ly to be enioyed, but with Fayth & pati­ence to be expected and hoped for, ney­ther [Page] are of this worlde, vaine and transi­tory, but spirituall and eternal. Heere­by it comes to passe, that the Flocke of Christ is such a little Flocke; this is the Reason wherefore so few goe in at the straite gate, that letteth into life; and so many on the other side, that stumble at Christ, and run headlong in the broade way which leadeth to destruction. So then, for the conclusion at this time, how highly it standeth vs vpon, to pray and beseech the Lorde, so to furnish vs with true Fayth in Christ, and with all other sanctifying graces of Gods Spirit, that wee may euermore seeke after righ­teousnesse and saluation aright, and so as in due time our godly desires may be fulfilled, to the glory of God, and to the euerlasting peace and ioy of our soules, euery true Christian heart, may ea­sily perceiue, and conclude with himselfe.

IN these wordes, the Apostle sheweth the Reason wherefore Israel generally attained not vnto that which it sought for; as namely, because they were not al generally elected, but the greatest part, Doct. 1 eternally reiected and forsaken. Where­in wee are first to obserue this general point; that as the Lord God before the Foundation of the Worlde, hath freely elected in Iesus Christ, all those gene­rally, and without exception, that are and shall bee saued; euen so, in due and conuenient time, dooth hee cal and se­parate them from the rest, whom he doth not acknowledge for his owne, and not onely planteth in their hearts, a true and liuely Fayth, in the promises of Gods [Page] grace and mercy, to the free and perticu­ler forgiuenesse of their sinnes, to theyr Iustification and eternall life; but so also as that they became zealously enflamed to glorifie God in the fruits of the Spirit in all goodnesse, righteousnesse & truth, according to their seuerall places & cal­ling, and the diuers occasions that are of­fered. And as before the foundation of the world, he hath on the contrary eter­nally reprobated all such without ex­ception, which do not belong to eternal life; euen so, from time to time, accor­ding to his iust and righteous Iudgments doth he with-hold from them the grace of his blessed Spirit, so as they can ney­ther beleeue truly, nor embrace the Do­ctrine of the Gospel when it is preached vnto them; nor glorify God, nor seal the assurance of their owne saluation, in the performance of any duty of obedience, which he requireth at their hands. Thus stood the case with the Iewes; Some of them beleeued in Christ, and so attained to righteousnesse and saluation, & these were such as were ordained to eternall [Page] life, as Acts 13, 48. As many as were ordai­ned to eternall life, beleeued: but some of them were hardned, giuen vp to a repro­bate sence, and neyther did nor could be­leeue, for the attaining of righteousnes and saluation, but most fearfully remai­ned in the state of condemnation. As many as haue their eyes opened, & their hearts sanctified by the spirite of God, in the ministry & preaching of the gospell, all such haue (whiles they are heere) a pledge and earnest of that eternall life, which is to come; and as many as haue their eyes blinded, and their hearts hard­ned in this world, and so continue: such can haue no sounde hope or perswasion that they shall liue to life and saluation. For as the Apostle most notably sayeth. 2 Cor. 4, 3, 4. If our Gospel bee 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, shoulde not shine vnto them. Such as are puffed vp with vain conceits of their owne righteousnesse, make ac­count to iustify them-selues, and that (if [Page] not wholy, yet in part) they doe deserue Gods fauor, and are worthy of his loue: such doth the Lord worthily, and accor­ding to Iustice and iudgment, both blind and harden, and so as they neuer attaine to the estate of grace, mercy, and saluati­on. But such as laying aside al conceit of their own righteousnesse, repose al their hope and confidence of righteousnesse and saluation, in the righteousnesse and obedience of Iesus Christ, freely and of Gods meere grace and mercy imputed vnto them, and who being humbled and cast downe with a serious sence and con­sideration of their sinne and wretched estate, and who sighing and groaning vnder the burthen of their corruption, do earnestly desire release & deliuerance from the same; all such most graciously receyueth he to the partaking of his spe­ciall loue, imputeth vnto them the righ­teousnesse and obedience of Iesus Christ and so as they remaine altogether with­out all danger of condemnation. These are such as Christ, Mathew 5, 3. doth call Poore in Spirit, and who in the iudgment [Page] of the worlde, as the Apostle speaketh, 1. Cor. 3, 18. are accounted but fooles, & whom our Lord Iesus Christ also, Math. 11, 28. terming weary and laden, most lo­uingly exhorteth to come vnto him say­ing; Come vnto mee all ye that are weary & laden, and I wil ease you. These I say are they, whose eyes it pleaseth the Lord to illuminate in the Ministery and preach­ing of the Gospell, euen as hee enlighte­ned the eyes of the Blind-man, Iohn 9. when hee discouered himselfe vnto him to be the sonne of God, according as in this sence, most notably sayth the Apo­stle, 2 Cor. 4, 6. That God giueth the light of the knowledge of the glory of God, in the faith of Iesus Christ. For as soone as the hart is conuerted vnto God, The vaile (as the Apostle calleth it, 2 Cor. 3, 15.) is taken a­way; and this comfortable voice of the Sonne of God, soundeth alowde, The dead shal liue, as Iohn 5, 21. As the Father rayseth vp the dead and quickeneth them, so the Sonne quickeneth whome hee wil. But now, that the Doctrine of the Gos­pell, which is onely in it selfe the sa­uour [Page] of our life, and the power of God to saluation, should thus be a sauour of life, and a worde of saluation; but vnto some; and a sauour of death, to the death and destruction of many that hear it, be effectuall to open the eyes, and to sancti­fy the hearts of some) and to blinde the eyes, and harden the hearts of others. This commeth to passe, as in the Lordes speciall loue and fauour toward his elect and chosen Saints, in regard of whome reioyceth our Lord Iesus Christ, Lu. 10, 21. and giueth thankes to his Heauenly father; euen so thorough his iust Iudge­ment vppon the malice, infidelity, pro­phanesse, and hard heartednesse of proud conceited persons, as many such there are, who are ready to take offence at e­uery good thing, and to peruert the same to their destruction; yea thus taking oc­casion by the word of life and health, to haue their venom stirred vp, for the poi­soning and infecting of their soules and bodies, much more dangerously then be­fore; no otherwise then a sore eie by the light of the Sun, and by looking stedfast­ly [Page] vpon it, becommeth much worse and more incureable then it was before. It is therefore vndoubtedly to bee accounted Vse. 1 a manifest Argument of Gods speciall loue, if when we heare the word of God preached, we perceiue 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 worke of Nature, but a speciall gift and grace of God, besides the Testimo­nies already alledged, Iohn the Baptist, Ioh. 3, 27. doth plainly declare; A man can re­ceiue nothing (saith he) except it bee giuen him from heauen. And 2. Cor. 3, 5. We are not sufficient of our selues, to think any thing as of our selues, but all our sufficiency is in God. And 1. Cor. 2, 14. The naturall man perceiueth not the things of the Spirit of God they are foolishnesse vnto him, &c. And heerewithall, forasmuch as it lyeth not Vse. 2 in our power, to discerne aright of the high and heauenly misteries of gods kingdome contained in his word; but this is [Page] [...] [Page] [...] [Page] a speciall prerogatiue proper onelye to Gods children, that therefore in the feare of God, we bee duely mindfull to craue this speciall grace at the handes of God, that comprehending with all Saints (as the Apostle speaketh, Ephe. 3, 18) what is the length and bredth, heigth and depth, and seeing clearly before our eyes, what the Lord requireth at our hands, what wee ought to do to please God withall, and what to auoide, least hee be displeased: we may bee religiously carefull to pray for grace and heauenly assistance, for the glorifying of his Maiestye in our mortall bodies accordingly, all Reasons and Ob­iections of flesh and blood, being vtterly mortified and laid aside. Thus much ge­nerally. Doct. 2 Nowe more perticulerly wee learne from hence; first, that the cause of obtaining Iustification and saluation is without vs, and not within vs; that is to say in gods predestination and free mer­cie, and not in the merite of any Wor­kes of ours; for heere (as you see) is an vtter opposition betwixt election and Workes. The Election (sayeth Saynt [Page] Paule) hath obtained it. Marke the wor­des well, he dooth not say the Elect, but the election hath obtained it. As if hee should haue sayde, euen God himselfe, hath effected and brought it to passe, and that whereas the elect enioy it, it is not thorough any thing them-selues haue done, but altogether through the Lords free goodnesse, and meere mercy, accor­ding to that of the Apostle, 2 Tim. 1, 9. Who hath saued vs (sayth hee) and calling vs with an holy calling, not according to our workes, but according to his owne purpose & grace, which was giuen to vs through Christ Iesus, before the world was. And in ano­ther place, of his owne meere mercy and grace, through Fayth in Christ his Son, hath hee chosen and preferred vnto life whom hee will haue to be saued and ac­counted among the iust. So many of the Israelites as belonged vnto Gods e­lection, as they sought for Righteous­nesse and Saluation, through fayth one­ly in the promised Messiah, so they fay­led not most effectually to obtaine the same: Whereas on the contrarie, if [Page] they had not beene elected, then as they coulde not possibly haue sought it after this maner; so had it beene as vtterly vn­possible for them to haue attained ther­unto, and therefore it is well translated not the elect, but by a figure the election hath obtained it, that so (as I obserued be­fore) the free loue and goodnesse of god might appeare to be (as it is indeed) the highest cause of all, the Originall and ef­ficient (I say) not onely of our election, but of our Redemption, Calling, Iustifi­cation, sanctification, and of whatsoeuer else may any way belong to the sealing & assurance of eternall life; according to this effect, I haue already spoken at large in another place, and therefore need not heere stand longer vpon it. Onely in a word or two, I will make some further Vse thereof, and then proceede to that which followeth. First, seeing as God hath elected some to saluation, so hath he also laid down the means in his word, whereby we may come to the knowledg of our perticuler election; that therfore (as S. Peter counselleth, 2. Epist. 1, 10) we [Page] giue all diligence, To make our calling and election sure. In the worlde men are care­full and painefull enough to make assu­rance of Lands and goodes vnto them­selues & their posterities: what a shame is it then for vs, that we should be slacke in making sure to our selues the election of God, which is more worth then al the world besides? Now how we shall come to this assurance, the same holy Apostle a little before in that very chapter, doth most familiarly teach. In that ye flee (saith he) the corruption which is in the world tho­rough lust, therefore giue euen all diligence thereunto: ioyne moreouer vertue with your faith, and with Vertue Knowledge, and with Knowledge temperance, and with temperance patience, and with patience godlinesse, and with godlinesse Brotherly kindnesse, and with Brotherly kindnesse, loue: For if these things be among you and abound, they wil make you that ye neuer shalbe idle nor vnfruitfull in the knowledge of our Lord Iesus Christ. And a little after, If ye do these things (saith he) ye shal neuer fal. So then, if we perceiue our selues to be endued with a true and [Page] liuely Faith in Iesus Christ, to the free & particular forgiuenes of our sins, to our iustification and eternall life; and there­withall feele our selues guided and dire­cted by the spirit of God to the works & effects of faith in all goodnesse, righte­ousnesse, and truth, according to our se­uerall places and callings, and the diuers occasions that are offred, then haue we a comfortable assurance, to the inestima­ble peace and ioy of our soules; that we are of the number of them whome God hath elected before the Foundation of the world, and so surely setled in the state of grace, mercy & saluation that nothing shalbe able to make void the same; wher­as contrariwise, if wee feele not these ef­fects, if we want this faith, and haue not this gracious direction of Gods spirite, how diligētly soeuer we may otherwise seek it, & how desirous soeuer we may o­therwise be of grace, righteousnes & sal­uation, yet with the Iewes shall wee but lose our labor, & neuer attain the end of our desire. After this maner if we examin our selues, and the state and condition of [Page] the time wherin we now liue, shal we say that they haue a true and liuely faith in Christ Iesus, who neither knowe what Christ is, either touching his person, or touching his office? or shall we say, that such are guided by Gods spirit, and ioyne vertue with their faith, who are so far frō flying the coruption that is in the world through lust, as that they lust after euery thing that is euil therein? who are either vain swearers, drunkards, whoremongers prophane scoffers, vaine boasters, giuen to contention, back-biting, or such like? Surely these, & such as these are, do not walk in the way of righteousnes & salua­tion, & therefore (so long as they remain such) c [...]n neuer possibly attaine vnto it, they folow the corrupt lusts & affections of their own harts, which must of neces­sity tend at length to the vtter confusion of both their bodies and soules from the presence of Gods maiesty, and from the glory of his power. Secondly, this assu­rance of election, which I haue spoken of, is most forcible to bri [...]g vnto all such Vse. 2 as haue it, most notable matter of endles [Page] consolation. For as they are heereby put out of doubt, that they cannot perrish, (because as Gods Nature is vnchaunge­able, so is his counsell and will:) so bee­ing in time called, regenerated, and san­ctifyed (as all Gods elect are and shalbe) they heereby become also priuiledged, from so sinning & going astray as others do. For why? the sinnes and transgressi­ons which they commit, are neuer (after their calling and sanctification) with full purpose of heart, as are the sins & trans­gressions of wicked and vngodly men, but through infirmity, negligence, igno­rance, forgetfulnesse, and not with any delight or affectiō of sinning. The desires of their hearts, and the endeuors of their liues, being set to serue and please God according to his worde, howsoeuer (as the Apostle speaketh of such, Ro. 7.) they cannot performe it as they would. And hauing thus thorough infirmity passed their boundes, they will not obstinately defend and iustifie that which they see to be amisse, but with greefe and sorrow of heart, bewayle and detest it. Wheras on [Page] the contrary, when either the conscien­ces of the wicked do reproue them, or others doo exhort and admonish them; Nay although the sinne whereof they are guilty be neuer so manifest and appa­rant; yea and so as all men cry shame vp­on them for the same, yet will they not blush, nor be ashamed themselues; they will iustify it, and still hold on it, till they haue made their faces As strong as a stone, and as hard as the neather Milstone, as it is Iob 41, 15. So you see heere another no­table Vse of the certainty of Gods electi­on. It so assures Gods children of eter­nall life, that nothing can seperate them from the enioying of it. And it doth pri­uiledge and preserue them from com­mitting such sinnes as the wicked and vn­godly do fall into. It followeth in the se­cond place, And the rest haue bin hardned. When he thus addeth of the residue that They haue bin hardned. The sence of the words being considered before, the per­ticuler point of Doctrine is this, that re­probation is the very tree, root, & foun­taine Doct. 3 of blindnesse and hardnes of heart, [Page] for the wicked beeing forsaken of God, can do nothing in all their deeds, words, and counsels, but prouoke, heape, and pull vpon them the cursse and wrath of God. How on the one side, God is said to harden the wicked and vngodlye Re­probates, and how on the other side they harden themselues, we haue sufficiently considered, in that which hath beene spoken at sundry times before, and wee shall haue fit occasion to call some part of it to minde agayne, in the Verse next following; and therefore, I wil not heer stand vppon it, but onely proceede to shew according to the mayne scope and drifte of the Apostle in this present text, that as the Reprobate, through the iust Iudgement of God vppon them, haue neuer the grace to seeke for Righteous­nesse and Saluation, as they should doo, with a true Fayth in Christes name; but haue euer-more a vaine trust and confi­dence in their owne woorthinesse, and make account to bee iustified by theyr owne merrites; euen so, haue they al­waies not onely beene most woorthily [Page] depriued and disappointed of their hope and expectation; but iustly also giuen o­uer into a Reprobate sence. Heereof was there sufficient experience amongst the Israelites, insomuch that (the grea­test part of them, being eternally reiec­ted and forsaken of the Lorde) although they haue neuer so diligently applyed themselues thereunto, yet (being desti­tute of the gracious direction of Gods Spirite) the more paines they tooke, the more labour they lost; the more they perswaded themselues to go forward, so much the more were they cast behinde; the more they thought them-selues to see the right way, so much the more were they most miserablye blinded in Ignoraunce, Infidelitie, and Hardnesse of heart; and the neerer they perswa­ded them-selues to bee, to the enioying of Gods grace and fauour, so much the neerer they were vnto their owne fearefull ouerthrow, confusion, and con­demnation. And according heereunto, continueth (as I sayde) at this day, and from day to day, the state and condition [Page] of all other reprobates, insomuch, that whatsoeuer they set themselues about; yea and although they carry neuer so fair a countenance in the face of the worlde, of zeale, of godlinesse and Religion, seem neuer so deuout and well affected; yet is it vtterly vnpossible for them, either to haue true faith planted in their hearts, to take sure holde vppon the free mercy of God in Christ Iesus for their saluation, or to haue their eyes opened, and theyr bodies and soules regenerate and sancti­fied, to see the Lords wil for the glorify­ing of his Maiesty in the cheerefull pra­ctise of the same, according to his word: but still will they proceede, to heape one transgression vpon another, without re­morse of conscience, vntill they become vtterly ouer-whelmed with the eternall curse of God, from the presence of Gods Maiesty, and from the glory of his pow­er; yea, and it is also most cleare & ma­nifest, not onely by the History of the Scripture, but by experience, that al­though the word of God (in the faithfull Ministry and preaching of it) sound ne­uer [Page] so loud in their eares, yet is it vtterly vnpossible that their hearts should bee truely conuerted, whatsoeuer be said or done, as they haue begun to be froward and obstinat against the Lord, and dead­ly enemies to al such, as sincerely preach and professe his truth; so will they grow and go forward from one degree of ma­lice and mischiefe vnto another, vntill they haue heaped vppe the full measure thereof for their iust condemnation. Ac­cording as this is manifest in the example of Pharao. Exod. 9, 34, 35. who although he were oftentimes exhorted and admo­nished to yeeld and submit himselfe, and that with expresse messages from Gods owne mouth, yet being a wicked repro­bate, his heart nothing at all relented, but he waxed worse and worse. So cer­taine and immutable is the eternall pur­pose and decree of God, With whom (as S. Iames speaketh, chap. 1, 17.) there is no va­riablenesse, neither shaddowing by turning. And who, as he hath made the wicked man for the day of euil (as Salomon speaketh, Prou. 16, 4.) so doth he reserue & keepe [Page] him for the same, and from which it is vtterly vnpossible, that he should be de­liuered. But now (by the way) if any such presumptuous cogitation arise in anye mans minde, as to demand why God e­lecteth one, and reiecteth another; molli­fieth the hearts of some, and planteth in them faith, repentance, & other like gra­ces of sanctification, and so exalteth thē by degrees to eternall life; and so giueth others ouer to blindnesse and hard-hear­tednesse, as that they can neither truely beleeue, nor repent, but run head-long by degrees to eternall destruction: The Apostle aunswereth this curious questi­on, Rom. 9, 20, 21. O man (sayth 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 vessell to honour, and another to disho­nour? It seemeth also, vnto naturall rea­son to bee verie contrarie, that GOD will haue his Word and Gospell prea­ched to such wicked and vngodly men, and that they should not only be taught [Page] and instructed therby, reproued for their sinnes, and exhorted to repentance, but be also offered Grace, mercy, and salua­tion, if they forsake their sinnes, and re­deeme the time in newnesse of life: when as yet before hand, the Lorde hath abso­lutely determined, that they shall neither repent, nor truely beleeue, but rather harden their hearts in Infidelity and pro­phanenesse more and more. God com­maunded Pharao to let the people of Is­raell depart; whereby it may appeare, that it was his will that it should be so; and yet agayne (as it were cleane con­trarie) hee sayde to Moses, that hee had hardened his heart, that hee should not let them goe: By Reason of these, and such like sentences and examples, the Naturall man is readie to immagine, that God is vnconstant, and that there is no certainety in his will. But it is the part and duty of euerie good Chri­stian, whensoeuer any such carnall co­gitations doo arise within their mindes, which do presently suppresse and keepe them vnder, alwayes remembering this [Page] fearefull saying of the Lorde, Esay 6, 9. which not onely our Lorde Iesus Christ in the Gospell, as Mat. 13, 14. but the A­postle also alledgeth and thundereth out against the wicked in the last chapter of the Acts. Go vnto this people and say, by hea­ring ye shall hear, and not vnderstand, & see­ing ye shal see, and not perceiue. For the hart of this people is waxed fat, and their eares are dull of hearing, and with their eyes haue they winked, least they should see with their eyes, and heare with their eares, and vnderstande with their hearts, and should returne, that I might heale them. To which effect also, speaketh our Lord Iesus Christ, Iohn. 9, 39. I am come vnto iudgement into this world, that they which see not, might see, & that they which see, might bee made blinde. Both which places doo plainly declare, that howsoeuer the Lords will bee, that some for euer shall remaine in hardnesse of heart, without any effectuall calling; yet the worde and Gospell of Christ is preached, neither to their reproofe, nor to their exhortation in vaine. Christ sent his Apostles to preach the Gospell tho­roughout [Page] the world, and although he ex­cepted none, to whom the Gospel shold not be preached, yet hee opened not the hearts of all, but euen of the fewest num­ber, to receiue and entertaine it in their hearts. The elect onely doo truely be­leeue the Doctrine of saluation, and they alone are truly humbled by Gods spirite, to walke in knowledge, faith, repentance and obedience, according thereunto. But the Reprobate, hauing no true regarde either of sound knowledge, or of faith, or of any other such like grace, are hardned by the hearing of Gods word, and haue their sinnes made much more greeuous then before, in that by this meanes, al ex­cuse of ignoraunce is vtterly taken from them, according to Christs wordes, Iohn 15, 22. If I had not come & spoken vnto thē, they should not haue had sinne, but nowe haue they no cloake for their sinne. He doth not say, that if he had not come, they should haue beene without sinne, but that their sinne should haue been lesse grieuous, & more tollerable; for after they had once heard Christ, and had bin taught, exhor­ted [Page] and admonished by him, al excuse of ignorance was vtterly taken from them. And thus you see, that it is most expedi­ent and necessary, that (howsoeuer the wicked and vngodly reprobates cannot possibly be truly conuerted & broght to faith & repentance yet) the word of God should neuertheles be preached to them. That therby they may be made without excuse, and not be able to say when they stand before the iudgement seat of God, that they would haue learned, beleeued, & obeyed, if they might haue bin taught, but clean contrariwise enforced to con­fesse, that they haue bin taught & exhor­ted, & most plainly shewed the good and right way, but wilfully haue they blinded their eies, & hardned their harts, & ther­fore most iust and righteous is their con­demnation. Now for the vses. A first Vse Vse 1 arising hence, very necessarily appertai­neth to al the faithfull Ministers of Iesus Christ, as namely, that there is no cause, wherefore they should bee discouraged, althogh they see the labor & pains which they take in preaching the gospel, to take [Page] little or no effect at all, to the calling and saluation of the greatest parte of those that heare it, but that many slightly re­gard it, and scornfully reiect it and them selues (in regard thereof) not only to be rewarded with prophane scoffes & most despighful reproches by word of mouth, but with the greatest extreamities that malicious hearts can possibly inuent; but that alwaies vpon such experiences, they comforte them-selues with the re­memberance and consideration of Gods eternall and vnchaungeable purpose and Decree, being fully assured, that such on­ly shall beleeue, and yeelde obedience, who are elected, as was taught before. A great greefe (indeede) it cannot chuse but bee vnto the Seruants of God, to be thus recompenced for the paines which they take, and for the tender care which they haue of the good and saluation of such as are committed vnto them: but when they haue recourse vnto Gods de­cree; and there see and consider, that he appointed this to bee the lot of such as are most faithfull in his seruice: and that [Page] [...] [Page] [...] [Page] there shall euermore bee a Serpentine brood, that will alwayes be hissing, snar­ling, and barking at them, and will neuer cease nor giue ouer their malice & mis­chiefe vntil they haue heaped it vp to the greatest measure and ripenesse they pos­sibly may: this consideration is sufficient to encourage all Gods Ministers to a pa­tient enduring of whatsoeuer troubles may come vpon them, and to a zealous constancy and perseuerance in the duties of their calling, knowing well withall, that how few soeuer doe profit by Gods word, to faith and saluation and how ob­stinately soeuer the greatest part do op­pose them-selues, and make stiffe theyr neckes against the Lords merciful calling of them to repentance, yet is the worde of God neuer preached in vaine, nor the labour fruitlesse, that is bestowed there­in; the name of God being glorified, and his will fulfilled, euen aswell in the hard­ning of the wicked, and in the making of them without excuse; as in the calling & saluation of such as belong vnto him, ac­cording to that of the Lord, Es. 59, 10, 11 [Page] Surely as the raine commeth downe, and the snow from heauen, and returneth not thither, but watreth the earth & maketh it to bring forth and bud, that it may giue seede to the sower, and breade vnto him that eateth: So shal my word be that goeth out of my mouth, it shal not returne vnto me voyde, but it shal accomplish that which I wil, and it shal pros­per in the thing whereto I sent it. Wherun­to agreeth that also of the apostle. 2 Cor. 15, 16. We are vnto God the sweet sauour of Christ in them that are saued, and in them that perish: to the one wee are the sauour of death vnto death, and to the other, the sauor of life vnto life. A second Vse is this, that we take diligent heede that wee alwayes Vse 2 conceiue so highly and honorably of the will, actions, and proceedinges, of the Lord our God, as that neyther in the re­probation and hardning of the Wicked, nor yet in his reprouing or punishing of them, wee take occasion to thinke, that there is any iniustice or vnrighteousnes in God, yea although it is most certaine, and out of all doubt, that they are both eternally reprobated, and continuallye [Page] hardned, not without or against the will of God, but by his will, certaine ordi­nance and Decree, the which to with­stand or disanull, it lyeth neither in their power, nor in the power of the whole world besides. We must know on the one side, as the Apostle Ro. 9. doth plain­ly teach) not onely that all the whol race of mankinde were no otherwise before the foundation of the world; but euen as clay in the hands of the potter, it remai­ning wholly in his owne choyse and free liberty, whom and how many he would make and elect to be Vesselles of honour to saluation; and whom and how many on the otherside, hee woulde make and ordaine to be Vessels of dishonour to de­struction; but also, that there is no wic­ked man, neyther reprooued nor punni­shed without iust cause, aswell their own Consciences, as manifest experience, e­uidently conuicting them of horrible Hypocrisie and vngodlinesse.

Thirdly, whereas God refuseth some Vse 3 men, and leaues them to them-selues, it is very forcible to strike a feare and trem­bling [Page] into euerie one of vs. For what is the best of vs, but a lumpe of Clay? And howsoeuer in Gods counsell, wee are chosen to saluation, yet in our selues wee are all shut vp vnder vnbeleefe, and are fit for nothing but to bee Vessels of wrath and condemnation. Our Lorde Iesus Christ, called Iudas a Traitor, and wee knowe his lewde life and fearefull end. Now what are wee better then Iudas by Nature? If wee had beene in his stead, without Gods speciall Grace, we should haue doone as he did. Accor­ding as we see by experience, that when men want Grace, they make no Consci­ence of any thing, neither what they say, nor what they doo. And heerewithall, let vs be-thinke our selues of this one thing, whether there be not many alrea­dy condemned in hell, who in their liues neuer so grossely or greeuously sinned, as some of vs. All this (I say) duly con­sidered, is verie forcible to mooue vs to feare and trembling, and to make vs con­fesse (as the trueth is) that it is onely the Lordes mercie, that wee bee not vtterly [Page] [...] [Page] [...] [Page] confounded. Last of all, where the Apo­stle distinguisheth betwixte Israel and Is­rael, as how Israel sought righteousnesse rightly and amisse, obtained and obtay­ned not, was elected and hardned, and so consequently saued and not saued, as by conference with that which goeth before and followeth after, the matter is most plaine, we may necessarily obserue, for our further lerning and instruction, that as there were true and false Israelites, in the time of Christ and of his Apostles, so are there true and false christians in these dayes of ours. That there were true and false Israelites, besides this Text, and the whole scope and main drift of the Apo­stle, in this and the former chapters. Our Lord Iesus Christ doth clearely resolue, in the description which himself maketh of Nathaniel, Iohn 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 Iew that is one outward, neither is that circumcision, which is outward in the flesh: but he is a Iew which is one with­in, [Page] 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 Iohn 8. where our Lord Iesus Christ in seuerall sences, both granteth and de­nieth, the Iewes to be the seede and chil­dren of Abraham. That there are true & false Christians at this day, and so shalbe vnto the end of the worlde, the former places for testimonies of scripture, doo sufficiently declare. And it might bee confirmed by many other authorities of the Gospell, euidently describing the vi­sible Church to consist of good and bad, and clearely fore-telling, that euen as in a Corne fielde, there is not onely good Corne, but Tares and Weeds; and as in a threshing floore, pure wheat & chaffe, and as in a Net that is cast into the Sea, there comes vp not onely good thinges, but also bad; so should there bee Hypo­crites and carnall Gospellers from time to time, not onely such as with vpright hearts and good Consciences doo serue and obey the Lord Christ, but such also as are euen Reprobate to euery Good [Page] worke, and whose end is to bee cast out from the presence of God, and to be bur­ned as chaffe, in the fearful furnace of his wrath & displeasure. But to come nowe to a briefe description of both these sorts and how they may bee knowne & discer­ned the one from the other. And ouer­passing the papists, whom all men of any sound iudgement do wel enough vnder­stand to be no true but false and counter­fet Christians, I will obserue some fewe differences to make this distinction ma­nifest, euen among such as are accounted professors of the Gospell. Our Lord Ie­sus Christ describing Nathaniel to bee a true Isralite, sayth of him in plain terms, That in him was no guile. A briefe descrip­tion, but of large Contents. For it im­porteth that hee was of a sound and vp­right heart before God, voyde of all Hy­pocrisye and dissimulation, one that in truth and sincerity applyed himselfe, ac­cording to his Vocation and calling, a man that was not double tongued, not crafty, nor wise, according to the wise­dome of this world, but plaine and mea­ning [Page] truely, and without deceite in al his thoughts, wordes, and actions; He was a man also (as wee may see by Confe­rence of places) well grounded & instru­cted in the Word of God, and very care­full to make that the foundation of both his profession and practise. The time being almost spent, I will now goe no further, then to this patterne of Nathani­el, for the sight and beholding of a sound and good Christian. I will not say, that as Nathaniel was, so euerie Chri­stian ought to bee, but being now ente­red into this Description, I must say, that as Nathaniell was, so euerie true Christian eyther is, or endeuoureth to bee. As hee was of an vpright and sounde heart, voyde of all Hyppocrisie and Dissimulation, and so foorth (as you heard before;) so euerie one that is a good Christian, eyther is, or at least­wise endeauoureth to be of a sound and vpright heart, voyde of all Hypocrisie and Dissimulation both in Trueth and Sincerity; as also applying himselfe ac­cording to his Vocation and Calling, [Page] he will not be double tongued, nor giue himself to craft and subtilty, he wil mean simply and plainly, and bee without de­ceite in his words and actions; he wil la­bour to attaine vnto the sound knoledge of Gods worde, Vse and to make that the foundation of his profession and practise. Doost thou then see or know any man, either in the perticuler place of thy a­bode, or elsewhere, that is either a vaine Swearer, or giuen to any other notori­ous sinne whatsoeuer, and being admo­nished either by the Ministry of the gos­pel, or otherwise; continueth obstinate and vnreformed? Knowe such a one to be no Nathaniel, but a counterfet Chri­stian? Dost thou know a man that pre­tendeth a zealous regard to haue al thin­ges reformed according to Gods word, and is a seuere censurer of other men; & yet in the meane season makes no Con­science to coozen and defraude, will not refraine his tongue, but suffers it to raile vpon, and to reproach the Ministers and Preachers of the Gospell; or who being kindly entertained as a familiar compa­nion, [Page] either at the Table, or otherwise, takes aduantage thereupon, to hurt and disgrace, by discouering that which was priuately spoken, and by adding and de­tracting, as time and occasion may best serue his turne? Know such a one also, (what shew soeuer he make to the con­trary) to be no such Christian as Natha­niel was, but a false Brother, a notable & notorious Hypocrite. Nathaniel beeing a true Israelite indeede, would not pre­tend Conscience, and giue no testimony of any will or endeuour to discharge a good Conscience. As he was careful to speake the truth from his heart, so was it farre from him, to aduise or perswade o­thers, either to conceale the truth, or to sweare or protest, desperately and con­trary to their knowledge or perswasion. He would not preferre his owne wil be­fore the loue of his Neighbours, nor re­iect such wholesome exhortations as tend to the establishing of peace & loue, he woulde not say and vnsay at his plea­sure, nor make account to braue & face out matters against right and equity, & [Page] contrary to euident testimonies and de­monstrations. Nathaniel (I say) beeing a true Israelite indeed, would doo none of these things, neyther wil he that is a true Christian indeed, do any of them at this day; but remembring what Salomon saith Prou. 28, 26. Hee that trusteth in his owne heart is a Foole, but he that walketh in wise­dome shalbe deliuered. And in Ch. 26. that there is more hope of a Fool, then of him that is wise in his owne conceit; hee will loue admonitions euen as his life, and e­steeme of those whom God hath sent to that end, and do not dissemble, but deale simply and faithfully with him in this be­halfe, as blessed & precious instruments of his saluation, saying with the Prophet Dauid. Psal. 141, 5. Let the righteous smite me, and it shal bee a benefit, and let him re­proue me, and it shalbe a precious Oyle, that shal not breake my head. He will be carefull to make the Word of God a Lanthorne for his feete, and a light vnto his pathes, remaining resolute in such thinges one­ly, as are grounded thereupon, and not presuming to turne aside from the same, [Page] either to the right hand, or to the lefte. Hee that hath a care, a Conscience, and an holye endeuour to glorifye God, and to seale the assurance of his owne salua­tion after this manner: Such an one is a right Nathaniel, a true Israelite; yea, a true Christian indeede, and such right and true-heatted Christians, the Lorde vouchsafe to make vs all, yea and euery one of vs that is heere present, if it may stande with his most blessed will and pleasure, for Christ Iesus his sake, A­men.

THE Apostle hauing before made a diuision of the Iewes, as some to [Page] be elected, and belonging to eternal life; and some on the contrary, to be blinded and hardened. Now forasmuch as hee knew well, that this Doctrine woulde seeme very odious and loathsome in the hearing of the Iewes, that hee shoulde seeme to affirme, that any of them could possibly be either hardened or forsaken, seeing they were al the children of Abra­ham, and lineally descended of the stocke and generation of those holy fathers, vn­to whome, and vnto whose seede, God made his couenant & promises of euer­lasting mercy; he therefore in this place, manifestly approueth, that which he had spoken before of their reprobation and hardning, by the expresse sentences and Testimonies of the holy Scripture. As if he said, the Scripture speaketh euidently of the blindnesse and hard-hartednesse of the Iewes, and therfore there is no cause or reason (saith S. Paule) wherefore they should be offended, or take it vnkindely, although I do distinguish after this man­ner, betwixt the elect and reprobat. The sentences of the Scripture which hee al­ledgeth [Page] for the confirmatiō of this point, are in number three; the first two out of Esay 6, and 29. in these wordes which I haue now read vnto you, God hath giuen them the spirit of slumber, eyes that they shold not see, and eares that they should not heare. And the third is out of Psalme. 69. in that which followeth; And Dauid 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 stubbornesse and reiection of the Iewes, attributeth in both places, the sending vpon them the Spirite of slumber, the blinding of their eyes, and the stopping of their eares vnto God, saying; God hath giuen them the Spirite of slumber, &c. Ac­cording as also cha. 29. the prophet saith euidently, that the Lord hath couered them with a spirit of slumber. And as expressely also, Chap. 61, That they should heare in­deed, but not vnderstand; and plainly see, but not perceiue. According also, as euen in this sence, is the selfesame sentence alled­ged by our Lorde Iesus Christ himselfe, Math. 13. by Iohn the Euangelist, chap. 12. [Page] and by the Apostle▪ Actes 28. Wee are first to obserue from hence, for the gene­rall point of Doctrine. That whereas Doct. 1 some remaine in blindnesse, ignoraunce, and infidelity, and so as they harden thē­selues to commit iniquity, and neyther do nor can repent them of the same: this wilfull blindenesse, stubbornnesse, and hardnesse of hart, commeth not to passe, without, or against the will of God, but by his certaine knowledge, prouidence, and decree. According as besides the plaine and expresse words of this Text, where hee saith that God hath giuen them the spirit of slumber, &c. It doth clearely appeare in plentifull other Testimonies and examples, that there is no kinde of wickednesse committed at any time, or in any place of the World, how little or great soeuer it bee, but the Lord know­eth it, fore-seeth it, and directeth it, that it passe not in any measure, beyonde the boundes and limits which hee hath pre­scribed; yea, he doth not simply permit and suffer; but euen appoint and ordain that it should be so.

The Lord sayde vnto Moses, not once, but diuers times concerning Pharao, that hee had hardened his heart, and that hee woulde harden the same. Hee did not say, that hee woulde permit or suffer his heart, but hee plainely sayde, I will harden Pharaohs heart, and I haue hardened his heart, as Exodus 7, 3. and 10, 1. For which very cause, concludeth not the A­postle. Romanes 9, 18. that God hardneth whom he permitteth or suffereth to bee hardned; but that he hardneth whom he will.

The Apostle saw no cause, why mer­cy was shewed vnto some; and why o­thers were left in Infidelity and hardnes of heart, but onely the will of God; and although the Reprobate haue of them­selues, and do cary with them from their Mothers Wombe, sufficient matter of their hardning; yet if we looke into the first and Originall cause after Adams fall, it is comprehended no otherwise, then onely in the will of God, so that as hee hath mercy on whom he will; so whom hee will, hee hardeneth. As of his infi­nite [Page] goodnesse and mercy, hee worketh by his spirit, in his chosen children, Faith Repentance, Patience, Meekenesse, and a true sence and feeling of his mercy. So dooth his iust iudgement and iust wrath, conceiued against sinne, work by the spi­rit of Sathan, hardnesse, and a sence and feeling of his iust displesure in the other. This may be made more plaine by diuers examples. No man can deny, but that it is a great and greeuous sin, that a false Prophet shoulde come and deceiue the people of God; Neither againe can it be denied, but that it is a great sinne to de­ceiue a Prophet: and yet doth the Lorde in the Scripture, attribute vnto him-selfe both the one and the other. For this is most certaine, that no false Prophet hath at any time risen, whom the Lord for one of these two causes hath not stirred vp, either by him to try the constancy and fi­delity of his chosen Seruants, or else to blinde 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 dreames [Page] and giue thee a signe or wonder, and the sign and the wonder which he hath told thee, come to passe, saying; Let vs goe after other Gods, which thou hast not knowne, and let vs serue them: Thou shalt not hearken to the words of the Prophet, or vnto that dreamer of dreams; for the Lord your God prooues you, to knowe whether ye loue the Lord your God, with all your heart, and with al your soule. Nowe,Tentat deus nō ad pre­catum sed pro­bationē non vt malum fiat sed vt bonū patefiat if it bee the proper office of God, to trie, tempt, and examine the harts of his peo­ple, as the Holy-Ghost in these wordes, doth affirme; then is it plaine, that false Prophets be Gods instruments, appoin­ted for this purpose. And now, as touch­ing the second, that God deceiueth the Prophet, the Prophet Ezekiel, chap. 14. witnesseth the same in plain termes, say­ing; If the Prophet be deceiued when he hath spoken a thing, I the Lord haue deceiued that Prophet, and I wil stretch out mine hand vpon him, &c. Yea, this deceiuing dooth the Lorde yet more plainely challenge vnto himselfe, 1 Kinges 22, 20, 21, 22. by that solemne proclamation made in the eares of the Prophet Michaiah, and boldlye by [Page] him againe pronounced in the audience of two Kings, Ahab and Iehoshaphat. And the Lord sayde, who shal entise Ahab, that he may go and fal at Ramoth Gilead? And one sayde on this manner, and another saide on that manner. That there came foorth a Spi­rite, and stoode before the Lorde, and saide; I will entise him: And the Lord sayde vnto him, where-with? And hee sayde, I wil goe out, and bee a false spirite, in the mouth of all his Prophets. Then hee saide, thou shalt entise him, and shalt also preuaile, goo forth, and do so.

Now to make a publick proclamation to call forth one to deceiue, to send him forth, and to giue him power to preuail, that this is not a simple permission, or a thing which God suffereth against his will; it is so cleare, that we cannot desire any thing more apparant. Agayne, no man can deny, but the incest of Absolom was no little, but an horrible sinne, and yet that it was not committed without Gods Decree, it is plaine by the wordes of the Lord spoken to Dauid by the Pro­phet Nathan, 2. Sam. 12, 11. Thus sayth the [Page] Lord, Behold, I wil raise vp euil against thee out of thine owne house, and will take thy wiues before thine eyes, and giue them vnto thine Neighbour, and hee shal lye with thy wiues in the sight of this Sun. But letting all the rest passe, which might bee remem­bred. I will produce one onely example more, and then proceede. There was ne­uer any facte from the beginning of the world, more wicked (if the Instruments be considered) then was the cruell & ig­nominious death of the son of God, our Lord Iesus Christ. And yet marke what the Holy-Ghost, Actes 2, 23. dooth attri­bute vnto GOD as touching the same. Him (sayth S. Peter) haue yee taken by the hands of the wicked, beeing deliuered by the determinate counsell and fore-knowledge of God: and haue crucified and slaine. And cha. 4. S. Peter, and S. Iohn pray after this ma­ner. Doubtlesse against thy holy sonne Iesus, whom thou hadest annointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel gathered them-selues toge­ther, to doo whatsoeuer thine hande, and thy counsel had before determined to be done. [Page] In which words, where he saith, that the wicked did whatsoeuer God did forsee and determine before hand; yea & what his hand, that is his power and counsell had before decreed to be done: It is plain that he meaneth a matter of farre greater weight and importaunce, then a simple permission or suffering of it. But nowe a­gainst this Doctrine, there are diuers ob­iections. First, that God cannot auoide the iust note of iniustice and partiality in blinding and hardning some more then other, and that he must needs be the au­thor of their sinne and euill, whom he so blindeth and hardneth. For aunswere wherunto, first we must know that faith, true repentance, and remorse of consci­ence, zeale of Gods glory, and all other like speciall graces, proceed wholy from God, who is at his liberty, to impart and bestow them as pleaseth him. Although he giue grace and Fayth to neuer so few; and leaue all the rest in neuer so great blindnesse, infidelity, and hardnesse of heart, yet offereth he wrong to no man, seeing it is altogether at his owne choise [Page] whether any shalbe partakers of his mer­cy or no, as Rom. 9, 15. out of Exod. 33. I wil haue mercie on him, to whom I wil shewe mercie, and I wil haue compassion on him, on whom I wil haue compassion. So that the grace and mercye 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 eternall purpose, as Iohn. 3, 8. The winde bloweth where it lusteth, and thou hearest the sound thereof, but canst not tel whence it commeth, and whether it goeth, so is euerie man that is borne of the spirite. If a mortall man refuse to doo that which lyeth at his owne choyse whether he wil do it or no, he is not to be blamed thogh he do it not: Much lesse then, ought the Lord of heauen and earth to bee accused or found fault withall, in the effecting of his will, seeing (as it is fit) he is at much more liberty, to do ot not to do as plea­seth him. So that we must take heed, that we neuer call the will of God into que­stion or disputation, further then himself hath reuealed it in his word, but in feare & trembling euermore submit our selues [Page] vnto it, as vnto a will, that willeth no­thing but that which is iust and right, al­though we bee not able to measure and comprehend the highnesse and excellen­cy of his proceedings. We must learn to set more by Gods glorye, then by our owne saluation, and know God to bee a God, that doth vpon the earth, not only mercy and trueth, but also Iustice and iudgment, and so euermore & in all thin­ges, yeeld to his Maiesty all Glory, Ho­nour, and praise; according as of right it belongeth vnto him.

Secondly, whereas the Lord is sayde to harden, and to giue vp into a reprobat sence; in these two respects is he saide so to do; first, because according to the e­ternal purpose of his owne wil, he with­holdeth from the reprobate the gracious regeneration & sanctification of his holy spirit, of the which beeing destitute, it is vtterly vnpossible that they should doo any thing pleasing God, or acceptable in his sight. And the reason is, because no­thing commeth to passe without, or con­trary to his purpose and decree, the Lord [Page] in the same his purpose & drecree, neuer declining from his owne nature, but al­waies remaining most holy, iust, & righ­teous in euery proportion and respect. Neither vnto Pharao, nor vnto any other vngodly reprobate, did or doth the Lord at any time giue any wicked commande­ment or euill thought, but those wicked thoughts and euill motions which are in them by nature, & through the instigati­on of satan, as he doth not purge them of them, so doth his wisedome vse them to the glory of his owne name, to the good of his children, & to the vtter confusion of such workers of iniquity; & who dare affirm, that in this kind of dealing, ther is any vnrighteousnes in God at al, or that he is the author of their sin? which he put­teth not into their harts, but being therin already, ordereth, directeth, & desposeth it to a good end. Thou art not a God (Ps. 5, 4 5.) that loueth wickednesse, neither shall euil dwel with thee. The foolish shal not stād in thy sight, thou hatest al them that work iniquity. The prophet in these words plainly decla­ring, that nothing can be more contrarie [Page] to the Nature of God then sin & naugh­tinesse. And for this cause also dooth the Apostle, Rom. 5. deriue sinne, death, and damnation from Adam: but from God, grace, forgiuenesse and life, through the mediation of Iesus Christ. And in chap. 7. he euidently declareth, that the Lawe is holy, and the commandement iust & good, insinuating thereby, that in God, or in his wil, there springeth not any litle spot at all of sinne or vnrighteousnesse. And Rom. 3.5. If our vnrighteousnesse commend the righteousnesse of God, what shal we say; is God vnrighteous that punisheth? God forbid. Al these places do plainly conclude, that howsoeuer God hath made the Wicked man for the day of euill; and howsoeuer there is no sinne committed by any of them without his will, yet is hee by no meanes the author of any mans wicked­nesse, but alwayes remayneth most righ­teous in all his wayes, and holy in all his workes, as the Prophet speaketh further. Psal. 145. Thus much as touching the generall point: Now more perticulerly, when he saith that god hath giuen them the [Page] spirit of slumber, it is asmuch as if hee shoulde say, that God hath giuen them vp into a deepe security, so as they re­maine euen sencelesse, and without any true feeling and perseuerance of the sin­cere will and waies of the Lord, to glori­fie his Maiesty in a constant faith and o­bedience accordingly. After this maner, plainly giuing to vnderstand, that where­as there are some so carelesse and secure, and so fast asleepe (as it were) in the de­lights and cogitations of worldly plea­sures, as that they make no reckoning of, neither are any thing at all moued, either with the sweet promises of Gods grace and mercy in Christ Iesus, to bring forth the fruits of true faith and repentance in the whole course of their life, or with the dreadfull threatninges of his iudge­ments to abstaine from doing euill, but lye still, as it were benummed and sence­lesse, in a dull and heauy slumber. Again whereas there are some, who although the truth and simplicity of the glorious Gospell of Iesus Christ be neuer so plainly layd open before their eyes, and most [Page] familiarly applyed to their consciences, and so as they cannot choose but see the way of life & saluation, do yet notwith­standing remaine still in their Naturall blindnesse, infidelity and prophanenesse, without any effectuall calling, or any sa­uour of sanctification. All this comes to passe, thorough the iust and righteous iudgements of God, so depriuing them of his grace, as that they can neither pos­sibly be allured to faith and repentance, by the promises of Gods mercy, nor ter­rified from vngodlinesse, by the denoun­cing of his iudgements. What pains so­euer bee taken, and what meanes soeuer be vsed, to make them see & vnderstand the wayes and will of the Lord; yet will they remaine in obstinacy and hard-har­tednesse against the same. After this ma­ner stoode the case and condition of the Iewes; insomuch, that through the iust and righteous iudgment of God, by rea­son of their proud conceits of their own righteousnesse, and of their Tyrannous cruelty against the Sonne of God, & his faithfull seruants, whereas they thought [Page] themselues wise, they became fooles and sencelesse (as the Apostle speaketh of such, Ro. 1.) and whereas they perswade themselues clearly to perceiue & vnder­stand the depth of Gods Mysteries, they approoued themselues vtterly blind and ignorant of the same, without discern­ing or knowing any thing aright, and as they should do. And surely, this as I said was a iust iudgement of God vpon them and vppon their Pride and arrogancie of heart, according as Iohn 12, 39, 40. the Euangelist plainly expresseth it, saying; Therefore could they not beleeue, because that Esayas sayth, he hath blinded their eyes, and hardned their hearts, that they should not see with their eyes, nor vnderstande with their hearts, and should be conuerted, and I should heale them. And again, ch. 9, 39. this thing declareth also our Lord Iesus Christ, ve­ry plainely saying; I am come vnto Iudge­ment into this world, that they which see not, might see, and that they which see, might bee made blinde. Speaking there of the Iewes, who perswaded themselues, that they wer most holy in the sight of god, & that [Page] there was nothing hid from their know­ledge and vnderstanding. Another feare­ful example of this maner of Gods iudg­ment, after this sort punnishing sinne with sin, doth the Apostle also recorde, Rom. 1, 26, 28, 29, &c. against the most filthy idolatry and abhominations of the Gentiles. For this cause (saith hee) GOD gaue them vp vnto vile affections. And a li­tle afterward, As they regarded not to know God, euen so God deliuered them vp vnto a Reprobate minde, to do those thinges which Vse. 1 are not conuenient, &c. And heerof is there also sufficient experience from day to day, which ought so much the more of euery one to be duly considered, as they feele the hand of God vpon them, in the same respect, which vndoubtedly vppon due trial and examination may be found to be very heauy. For how carelesse and secure are the greatest part of men and women, at this day; and how soundly a­sleepe in the cogitations of worldly pro­fits and pleasures? And so, as they are no­thing moued with any regarde either of Gods mercies or iudgements? And a­gaine, [Page] how sencelesse, dull, and ignorant in the true knoledge of God, in the mat­ters of faith, and their own saluation tho­rough Iesus Christ? Few, yea verie few there are (the Lorde knoweth) that take any true care, or make conscience of first seeking the kingdome of God and the righteousnesse thereof, that haue anye sound perswasion of the trueth in their hearts, together with a willing desire to walke in obedience accordingly. Al sorts and degrees professe themselues Christi­ans, euen as all the Iewes generally ac­counted themselues Israelites; they will not sticke to come to the Church where the worde of God is preached, but the greatest part (as I sayd) are so bewitched with the cogitations of this vaine and transitory life, and so besotted with the pride and prophanesse of their own harts as that they are nothing at all the better either in knowledge or in obedience, for any thing that hath beene spoken vnto them. It commeth in at one eare (as the saying is) & goeth out at the other, it ne­uer pierceth so deeply, as to take rooting [Page] in their hearts, but they returne home a­gaine as blockish and sencelesse, and as farre from true Faith, repentance, & re­morse of conscience, and all other good effects (if not much further) as whē they came thether; nay as if nothing woorth the hearing had bin deliuered vnto them For this cause, most notably, Mathew 13. doth our Lord Iesus Christ resemble the hearts and mindes of such hearers, vnto the highway, and vnto stony and thorny ground. By the high way, vnderstanding such hearts and mindes as are beaten so hard (as it were) with the trampling of wicked cogitations, and perpetual vse of euill doing, that the word of God when it is preached, cannot possibly enter, but lieth in the top, & swimmeth (as it were) in the eare, where by the Deuils Birds, it is easily deuoured and taken away. Now one of these Birdes, which thus deuou­reth the seede of Gods worde, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleepe, in the delights and cogitations of earthly thinges, that they can neither [Page] fruitfully heare, eyther the sweete songs of Gods mercifull prouidence, alluring them to Repentaunce, or the dreadfull threatnings of his Iudgements, terrify­ing them from dooing euill. They are like vnto those, who are taken with the drowsie sickenesse called Lethargie, vnto whom, though a man speake or crie ne­uer so lowde, yet will they hear nothing nor shew any token that they are aliue; but pricke them with a pinne, and then they will open their eyes, & look sterne­ly (for a while) as if they were angry, but by and by they are fast asleepe agayne, & behaue themselues as if they were dead. So standeth the case (I say) with al those whom God hath couered with the spirit of slumber, and who haue their hearts ouer-whelmed with worldly security. If a man preach vnto them the Worde of God, bee it neuer so effectually, and in neuer so tender a desire of their good & Saluation, it nothing mooueth them: but pricke them a little, and pierce their Consciences vnto the quicke, labour to rowze them vp from their slumbring, by [Page] discouering their apparant guiltinesse & prophanenesse. And then for a time it is with them, as with a sleeping Dogge (as the Prouerbe is) that is sodainely awa­ked, they will storme 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 guiltinesse and accusation of their owne Consciences putting them to si­lence, and so (as if all were forgotten, or nothing concerned them) they fall vnto their former drowsinesse, and become as sencelesse and carelesse as euer before. But howsoeuer such wicked ones are al­waies thus slumbring and sleeping when there is any question touching gods glo­ry and their owne saluation in the refor­mation of that which is amisse, eyther touching knowledge, or practise; yet is it farre otherwise with them, when there is any matter in hand, concerning the effe­cting of their owne will and corrupt af­fections in the matters of this life. Let it concerne either their profit or pleasure, and they will neither slumber nor sleepe [Page] in the effecting of it. And especially, if they haue conceiued any plot in theyr heads, or resolued vppon any deuise 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 neuer see such men (I warrant you) either slumber or sleepe. For the effecting of their will heerein, they will thinke no paines nor coste too much, and not sticke to wake and watch both night and day; and there is good reason for it. For the Diuell (whose in­struments and seruants they are) know­ing the faithful Preachers and professors of the Gospell, to bee chiefe enemies of his kingdome and gouernment; and that if it were not for such as they are, his sway and dominion would be far greater then it is, among the sonnes & children of men, hee is therefore euermore 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 Deuill driues. Nay marke it [Page] who wil) though such be aboue al others most greedily set vpon the World, and care not howe they come by the wealth and Commodities of it, so as eyther by right or wrong, they may possesse it; yet when they haue any thing in hande a­gainst Gods Seruants, they are nothing so dilligent in following of their priuate Commodities, as they are in that. All other thinges are set aside, and slightly regarded, in comparison thereof. If they can boast that they haue contradi­cted such a Sermon, disgraced such a pro­fessor any way, by their slanderous ton­gues, or otherwise hurte or persecuted the Minister, or brought him to any in­conuenience or rebuke: Heere is their ioy, heerein they glory and triumph. In this they perswade themselues they doo God good seruice; and no measure will they keepe in their vnreasonable insulta­tions. Yea, and which is yet more then this, and too well founde by experience, so carefull is the Deuill to keepe such a­wake, and that (so long as they are in his seruice) they should neyther slumber nor [Page] sleepe, that before they haue ended one proiect, they are resolued vppon ano­ther. The Deuill alwayes furnisheth them with newe matter, and so as they will oftentimes boast and threaten be­fore hand, what they purpose to doo af­terward, that they will not so giue ouer, but what successe soeuer they haue in one matter, yet will they vppon him a­gaine and againe, trouble him for this, and bring him into question for that, and so as he shall neuer liue in peace or rest. Thus you see how the case standeth with such whom God hath couered with the spirit of slumber, they are not so dul, slee­py, and sencelesse in matters of godlines and saluation, but they are as watchfull, as nimble and diligent in things vngodly and prophane: they are not so slowe and backeward to do good, but as ready and forward to do hurt; yea surely, if we shal enlarge this somewhat further, great, & most lamentable (God knoweth) is the security and carelesnesse that is among euen all sorts of men. For, if we cry ge­nerally to all such as professe the gospel, [Page] and tell them, how the Lord most mira­culously and mercifully (in these latter dayes) hath restored vnto vs the light & preaching of his holy worde, not to the end that we should continue in sin to the defacing of his glory, but that we should take the opportunity whiles it is offered to be builded vp in knowledge, fayth, re­pentance, and all other like graces of Gods spirite, vntill wee become perfect members of Iesus Christ, and enioy eter­nal life. That our Lord Iesus Christ hath payde the price of our redemption, and deliuered vs from the thraldom and cap­tiuity of sinne, Sathan, death, & condem­nation, to the end we should be vnto the same our Redeemer, a people not onely peculiar, but also vnspotted, denying vn­godlinesse and worldly lustes, and liuing soberly, righteously, and godlye in this present world. Although we put men in mind, how by their Baptisme they haue couenanted to forsake the Deuill and al [...] his workes, that they are baptized into Christs death (as the Apostle speaketh, Rom. 6.) and that as they are partakers o [...] [Page] the death of Christ, so shoulde they also bee partakers of his resurrection, to the end, that as Christ rose from death, so we shoulde rise from the death of sinne, to the life of righteousnesse. That we are by our profession the Children of light, & therfore shold walk as the children of light, hauing no fellowship with the vn­fruitful works of darkenes, but reproue & oppose our selues against them; that we are Cittizens with the Saints, and of the houshold of God, and therefore shoulde settle our affections in heauen, and vpon heauenly things, with a manifest detesta­tion of whatsoeuer in this worlde, rebel­leth against the aduauncement of Gods glory in our mortall bodies. That we are none of our own, but bought for a price, and that therfore we should glorify God in our bodies, and in our Spirits, for they are Gods, suffer his will, his worde, and his spirit, to guide and gouerne vs in all things. Although we teach (I say) and deliuer these things neuer so plainly, and vrge them to mens consciences neuer so familiarly, yet so entangled and ouer­whelmed [Page] are the most part, and so fast asleep as it were, in worldly profits, plea­sures & delights, as that they nothing re­gard such wholsom instructions and ex­hortations, to be any thing at all bettred or amended by thē. Nay, thogh we take a contrary course, & sound aloud in their ears, the terrible threatnings of gods vengeance, & shew vnto men, that their vn­thankfulnesse in receyuing so great grace & mercy of God in vain, is most intolle­rable, and that continuing (as they do) in such blindnesse, ignorance, & prophanes, contrary to such heauenly doctrines and admonitions as they daily heare, they greeuously prouoke the Lord to anger, although such words might shake stony rocks, & cause them to tremble, yet can­not they moue a great part of those that hear them; they sound in their eares, as if they were pronounced with a stamering tong, & in a strāge language (as the pro­phet speaks, Esay. 28, 11) & becomes vnto them as the words of a book that is sealed vp: they shew no sign of any good coun­sel that hath bin giuen vnto them. But to [Page] come now to another Vse, & so briefely Vse 2 conclude. We see clearly further by that which hath bin spoken, that it is a won­derful vnseemly thing, and a very horri­ble and intollerable vnthankfulnesse, for those vnto whom the Lord hath vouch­safed the cleare light of the glorious gos­pel of Iesus Christ, & who haue taken on them the professiō of the same, to wallow securely and licentiously in the wayes of vngodlines, & to follow the lusts and af­fections of their owne hearts. They that liue in the time of ignorance & blindnes, without faithful teaching and instructi­on, according to the Gospell (being the ordinary meanes to bring them to the true knowledge of God in Christ Iesus) it is no maruel though the affections of their hearts, and the actions of their liues be very dissolute and prophane, and al­though (notwithstanding the time and places of Ignorance and blindnes wherin they liue) they are vtterly yet without excuse before God; yet assuredly is their estate to be pittyed and lamented. But as for those, vnto whom the Lorde in his [Page] tender mercy, hath vouchsafed his holy word to shine vnto them as acleare light in a darke place, and yet as though they perceiued nothing, lye fast asleepe (as it were) in the deepe slumber of sinne and security, bringing foorth the vnsauory fruits of vnrighteousnesse and Infidelity, without remorse of Conscience, and ta­king no pleasure nor delight in the waies of the Lord, to glorifye his Maiesty, and to seale the assurance of their own salua­tion accordingly: how much more fear­full their sinne is, how much more wic­ked is their vnthankefulnesse; and howe much more worthily such deserue a fear­full Iudgement from the Lorde, to their vtter confusion, and that without any pi­tying or lamenting their estate at al, eue­ry mans Conscience must needes assure him. For this cause most notably doot [...] the Apostle Paule (writing Rom. 13, 11 to those, who had receyued the preach­ing of the Gospel) apply himself to bring the consideration of the present time vn­to their remembrance. And that considering the season (saith he) that it is now tim [...] [Page] that we should arise from sleepe; for nowe is our saluation neerer, then when wee belee­ued. Plainely heerein giuing to vnder­stand, that it agreeth not with the time and profession of the Gospell, for any man carelesly and licentiously to follow the delights and pleasures of sinne; but that the whol course of a Christian life, and the especiall care of euery one that feareth God, ought to consist in a conti­nuall watchfulnesse, against the mani­fold baites, enticements, and alurements of the fame. To this effect, no lesse nota­bly exhorteth he againe, 1 Thes. 5, 6, 7, 8. Let vs not sleepe (saith he) as others doo, but let vs watch and be sober, for they that sleepe sleepe in the night, and they that be drunken, are drunken in the night, but let vs which are of the day, be sober, &c. By sleepe in that place vnderstanding also, not naturall sleepe (for a moderate vse thereof is law­full) but a carelesse neglect of Gods will, and a secure nuzling of our sel [...]es in our owne sinnes. And plainely thereby tea­ching, that it is as an vnseemly thing for a man to spend the day time in sleeping & [Page] sluggishnesse, the night being the apoin­ted season for the same; euen so, a verie wicked and intolerable vnthankfulnesse, for Christians (vnto whom the Sunne of righteousnesse shineth most brightly) to follow the effecting of their owne cor­rupt wils, and carelesly to passe ouer the consideration of Gods will. And surely many and most waighty are the reasons that should moue all christians to rowze themselues vp from this sleepe of sin and security, and to passe their time in conti­nual watchfulnesse. The Deuil (as the A­postle Peter speaketh, 1 Ep. 5, 8) walketh a­bout, as a roaring Lyon seeking whom he may deuour. Many are the baits & alurements of the Worlde, which appearing in our eyes, doo meruailously tempt and entice vs from God, to an vnlawfull longing & lusting after them. Many also, and innu­merable, yea and surely very forcible too are the enticements and temptations of our owne flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of gods wil, to the meditation, consent, and pra­ctise [Page] of much vngodlinesse. Now, if wee lye as men asleepe, and keepe not watch and warde against these enemies of our saluation, praying continually vnto the Lord, for that spirituall armour of God, (whereof speaketh the Apostle, Ephes. 6, 16, 17.) that is to say, for the shield of faith for the Helmet of saluation, and for the sword of the spirit, whereby we may be able, not onely to resist, but preuaile euen to the vtter quenching of al the fiery dartes of the wicked. Surely, we are worthy to be giuen ouer to the miserable bondage and slaue­ry of them; euen till we haue the reward of sin, which is euerlasting condemnatiō. But the lord knoweth how many soeuer the enimies of our saluation be, how dili­gently soeuer they ly in wait to betray & entrap vs, how fearfull an ingratitude so­euer it be, to yeilde to their enticements & temptations, & so consequently, how fearful an effect soeuer wil follow there­upon, to the confusion of both soule and bodye; yet lamentable is it to consider what little regard is taken of the greatest part, for the resisting & withstanding of them, [Page] nay rather, what great pleasure and de­light many men take, willingly to bee caught and helde captiue in their snares. For the preuenting & resisting of an out­ward and bodily enemy, that seeketh the hurt of our good name, person, or goods we will be very watchful and prouident, and need not much be put in mind of wa­rinesse & circumspection, but as for the withstanding of the deadly enemies of our soules, although we be continually warned and put in minde 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 auoyd their snares, & to preserue our selues in peace and safe­ty; yet all is in vaine, and to no purpose, as good speake to the stone walles, as to the most part of men and weomen; like the deafe Adder they stop their eares a­gainst the voyce of the charmer, though he be neuer so expert and skilfull in char­ming. Neither is this common allegati­on and excuse to any purpose, but onely to tempt and prouoke the Lorde, when [Page] men will say (as it is vsuall to hear many men say, when they are either found falt withal for their ignorance or prophane­nesse, or exhorted to be more zealous & forward in the duties of religion & god­linesse) I am not learned, God doth not giue a like gift to euery one, &c. Some such there are, who perswade thēselues, that by such answers as these, they haue maruailous well excused themselues, & that nothing can further bee added to their reptoofe. Indeed it is true, that God hath not giuen to euery one a like porti­on and an equall measure of his gifts and graces, but to some ten Talents, to some fiue, and to some but one, according to the para­ble, Math. 25, 15. But now, if so bee that they who haue receiued greatest graces and gifts from God, are bound of neces­sity, and vnder paine of condemnation to encrease their measure, and to multiply their giftes, what then shall become of them, which remaine in such security & carelesnesse, that they wil take no paines by such wholsom and ordinary meanes, as the Lord hath appointed, to grow in [Page] grace, and to encrease the small measure which they haue of sounde knowledge, faith, Repentance, zeale of Gods glorie, and the rest? If the righteous (saith Peter, 1 Epist. 4, 38.) shal scarcely be saued, where shall the vngodly, and the sinner appeare? If those that haue receiued greatest gifts & graces of sanctification, haue neede, nay must of necessity labour and endeuor to encrease in euery of them: Much more then vndoubtedly doth it stand such vp­on to labour and endeuour, who haue ei­ther little or none at al. When any occa­sion or opportunity is offred vnto vs for the ataining of any worldly commodity. Wonderfull it is to consider, how ready and diligent men will be about the same, thinking no paines to great, but earely & late, in colde and heate, they will be sure to prouide for the enioying of it, but as for the Heauenly Riches of the kingdom of glorye, in comparison whereof, all earthly thinges are meerely vaine; yea, and vanitie it selfe, although they be of­fered vnto vs to day, and wee knowe not whether we shall haue eyes to see them, [Page] and eares to heare them to morrow; nay although our owne Consciences cannot choose but tell vs, that vnlesse we be fur­nished in some good measure with these thinges, it is vtterly vnpossible for vs to be saued; yet the least pains, the least cost that is bestowed heereabout, is thought to be too too much: nay though they be freely offered, we regard them not, wee cannot finde in our hearts to spare one day in seauen to this purpose; but a great part euen of that, must, and is ordinarily abused, prophaned, and defiled, by the Cogitations, and by the wordes and ac­tions of our corrupte and vn-reformed hearts; which surely, would not be done in such sort, and so commonly as it is, vnlesse God had couered men with the spirite of slumber. Let vs therefore in the feare of God, take due consideration of these thinges; and seeing it is most cleare and manifest, by that which hath beene spoken; as also, by dailye expe­rience, that vnlesse the Spirite of God dwell in our hearts, by the gracious re­generation and Sanctification thereof, [Page] we shall not onely be secure and careles, and remaine wonderfull sencelesse in the mysteries of the Lorde, according to his word, voyd of sound knowledge, of true faith, of true repentance; yea, and vtter­ly without all true peace of conscience, all true ioy in the Holy-Ghost, of al true assurance of Gods loue, and of eternall life, but grow and go forward from euill to worse; in Ignoraunce, Infidelity, and hardnesse of heart, in pride and all maner of prophanenesse, euen vntill we run in­to a reprobate sence. That therefore, as we tender the glory of God, & our own saluation, we be duly mindfull to pray & beseech the Lord for the continuall resi­dence of his blessed spirite, not onely to expell and vanquish our natural dulnesse and vntowardnesse, all high and arro­gant conceits of our owne Wisedome, knowledge, and vprightnesse; but also to sanctifye vs to a cheerefull and effectuall accomplishment of euery dutie, which God requireth at our hands. Alwayes to this end, and for the obtaining of this grace, zealously & religiously vsing such [Page] ordinary meanes as the Lorde hath ap­pointed, as Prayer, the hearing of the word of God preached, reading of the holye Scriptures, and such wholesome Doctrines and exhortations as are deri­ued from the same, as also often Confe­rences with such as are able to instruct and confirme vs in the trueth; yea, vntill the word of God dwell in vs plenteously in all wisedom, and spirituall vnderstan­ding, and wee become able to compre­hend with all Saints, what is the breadth and length, and depth, and height; and know the loue of Christ, which passeth al Know­ledge, and so bee filled with all fulnesse which commeth from God. The which graces, the Lord vouchsafe vs all, for Ie­sus Christs sake, Amen.

WHen he saith in the second place, that God hath also giuen them [Page] eyes that they should not see. The sence of these words beeing considered in that Doct. 1 which goeth before. We learne for the Doctrine, that blindnesse of minde, is a sinne wherewith God punnisheth wick­ed and vngodly Reprobates, and which maketh them guilty of eternal death. Bo­dily blindnesse is a greeuous misery and affliction, but not properly sinne, nor al­waies inflicted for sin, as our Lord Iesus Christ hath plainly expressed, Iohn 9, 2, 3. in the answere which hee made vnto his Disciples, as concerning him that was borne blind. It being there recorded, that when the Disciples asked him, saying; Maister, who sinned; this man or his parents that he was borne blind? Iesus answered, nei­ther hath this man sinned, nor his Parents but that the workes of God should bee shewe [...] on him.

The Reason Reason wherefore God thus pun­nisheth sinne with sinne, that is, inflic­teth blindnesse of mind (which is in it se [...] a sinne) as a punishment of sinne, is this because there is none in this sort blinde but they haue wilfully pluckt out they [Page] owne eyes (as it were) before, in resisting or refusing the light of the trueth, freely and daily offred vnto them, Thorough the ignoraunce that is in them (as the Apostle speaketh of such, Eph. 4, 18) and because of the hardnes of their heart. Thus blinde and hard-harted were the Iewes (for the most part) and this is the reason of the same. Clearly did the Sunne of righteousnesse shine vnto them, but they coulde not a­way with the brightnesse of it; They loued darkenes rather then light (as Christ speaks of them, Iohn 3, 19) because their deeds were euil. With their bodily eyes, they sawe clearly enough, and were otherwise (vn­doubtedly many of them) men of great knowledge, wisedom, & experience, but being puffed vp with too proud conceits thereof, and preferring it aboue the sim­plicity of christs gospel, whē they professed themselues to be wlse, they became fooles (as the apostle speakes, Rom. 1, 22.) and insted of seeing all thinges (as they perswaded themselues) they becam as blind as Bats, and clearely discerned nothing at all. Verie greatly, Deutronomy 4. doth Moses [Page] magnify the people of Israel, to be a wise people, and of vnderstanding, & a great nation, because the Lord their God was neare vnto them, in all they called vnto him for, and gaue them Ordinances and Lawes most righteous, to which effect also speaketh the Apostle, Ro. 9, 4, 5. say­ing, that vnto them pertaineth the adoption and the glory, and the Couenants, and the gi­uing of the Law, and the seruice of God, as the promises that of them also are the fathers yea Christ himselfe concerning the flesh, wh [...] is God ouer al blessed for euer, Amen. Bu [...] yet notwithstanding al these most excellent priuiledges and prerogatiues, we may see, Esay 42, 18. howe they are e [...] pressely termed both deafe and blind. An [...] why? Because they quenched the ligh [...] which God had kindled for them, & d [...] spised the doctrin, which contained the whole wisedom. Heereby, they becam [...] not onely blinde, but doubly blinded; i [...] somuch (as the Prophet there giueth t [...] vnderstand) the ignoraunce of the He [...] then and Infidels, became as nothing [...] comparison of theirs, who had thus r [...] iected [Page] the grace of God, when it was put into their hands. With that Text, I al­ledged out of Deut. 4. the Iewes do arme themselues euen vnto this day, & there­upon take great occasion to boast of thē­selues. It is sayd of vs (say they) that wee bee men of vnderstanding, a people of great wisedome, of passing Nobility & worthines, this is true. Thus indeed was it sayde of them in times past, and thus great should their honour haue continu­ed vntill nowe, if they had helde fast the treasure which God gaue them, and had kept it well. But seeing they bee fleeted away from the Lord, and haue a vail cast ouer their hearts, as the Apostle speak­eth, 2 Cor. 3, 15. seeing from time to time they disobeyed the Prophets, reiected Christ Iesus, and becam hardned against the Doctrine of saluation; they are wor­thily now becom as blind and ignorant, if not more blinde and ignorant then the very Heathen. For needs must they (who haue heard the voice of God, and refused to obey) be stricken with the spirit of di­zinesse, and be carryed away of the De­uill, [Page] they not offending of simple igno­rence, as the heathen do, but of a wilfull rage, which is most desperat and intolle­rable. For this cause doth the Prophet, Esay 42. thus vpbraid them, saying, Heare ye deafe, and yee 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 inough, 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 amōg them, but they had neither eies to see, nor eares to heare, but in blindnes passed al the heathen and vnbeleeuers, they wil­fully shutting their eies, and hardening their harts, that they might not perceiue nor vnderstand. This may further be am­plified by other examples. If wee consi­der what maner of men Iobs frends 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 fooles, but of great wit, & yet for al that doth he say of them, ch. 17 [Page] that God had hid their heart from vnderstan­ding. The Philosophers among the mē of Athens, were famous for their wisedome and knoledge throughout the world, and surely very wise they wer indeed, for the discerning and vnderstanding of naturall things, yea and so as few in any age since haue attained vnto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaketh expresly of them, Ro. 1. because they disdained to containe thēselues within the bounds of that wisedome and knowledge which God by his creatures had reuealed to them, but wold needes bee climbing higher: when they thought themselues wise, they became fools. Salomon (as we read, 1 Kin. 4, 29, 30) had wisedome & vnderstanding exceeding much, & a large hart, euen as the sand that is on the sea shore, his wisedom excelled the wis­dom of al the children of the East, and all the wisedome of Egipt, for he was wiser then any man, but yet wanting the continuall dire­ction of Gods word, hee was at length, (notwithstanding his aboundant wise­dome) carried headlong into extreame [Page] folly, yea to the very sinne of Idolatrie, which is of al others most lothsome 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 wisedom of this world; but after a sort verie zea­lous and religious, as Phil. 3, 4, 5, 6, 7, 8. If any man thinke that hee hath whereof hee might trust in the flesh: much more I, Cir­cumcised the eight day, of the Kinred of Isra­el, of the Tribe of Beniamin, an Ebrew of the Ebrewes, by the law a Pharisee. Concerning zeale, I persecuted the Church of Christ, tou­ching the righteousnesse which is in the lawe, I was vnrebukeable. But after he was once conuerted to the Faith of the Gospell, then marke what hee presently addeth. But the things which wer vantage vnto me, the same I counted losse for Christs sake; yea, doubtlesse I thinke al things but losse, for the excellent knowledge sake of Christ Iesus my Lorde, for whom I haue counted all thinges losse, and doo iudge them to bee dung, that I might win Christ, &c. Many men most worthily famous for wisedome and vn­derstanding there are at this day; yea and [Page] so, as fewe ages in former time haue had experience of the like, but yet the wisest of them al, without the direction of gods word, is but a very foole, and may learne by the worde of God to bee much more wise. Al the wisedome of the worlde, in comparison of the Wisedome of Gods word, being vtterly vaine, and not wor­thy of any account at all. And therefore notably, 1 Cor. 1, 19, 20, 22, 23, 24. It is written (saieth S. Paule) I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent. Where is the wise? Where is the Scribe? Where is the dis­puter of this world? Hath not God made the wisedome of this worlde foolishnesse? And a little after, the Iewes require a signe, & the Grecians seeke after wisedome. But we preach Christ crucified vnto the Iewes euen a stum­bling blocke, and vnto the Grecians foolish­nesse: But vnto them which are called both of the Iewes and Grecians: we preach Christ the power of God, and the wisedome of God. The Apostle in these words manifestly con­cluding, that all the Wisedome of this world, is but meere vanity and foolish­nesse, [Page] if it be not beautifyed and adorned with the wisedome of Gods spirit; & if it haue 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 blindnesse of minde is; yea a much more wretched and miserable blindnesse, then outward and bodily blindnesse, & com­ming (as it doth) through the neglect or contempt of the light of Gods truth, it is a greeuous sinne wherewith God dooth punnish the wicked, and which maketh them guilty of eternall death. And now let vs proceed to make some vse of that which hath been spoken. First, seeing the Iewes are thus blamed by the Prophet E­say, as we haue heard out of chapter 42. notwithstanding Moses before, Deut. 4. had recorded them to bee a wise people, and of great vnderstanding, and especial­ly seeing the Scribes & Pharisies, beeing the cheefest and learnedst among all the rest, were of such blind minds, as Christ also, Ioh. 9, 41. discouereth them to be, let [Page] vs come to our selues, & consider, that if this hapned to the naturall braunches (as the Apostle calleth them in this Chap­ter:) what then may becom of the wild braunches that are but grafted in? It is certain that the Iewes went before vs in preheminence, and had the Birthright in Gods church, beeing the first beleeuers. And which more is, at such time as wee were strangers vnto God, they were of his house and family. And yet notwith­standing, they are more woorthily con­demned of greater blindnes then the heathen, that had neuer any tast of the truth, nor any spark of sound knowledg: and if they be thus condemnd, what shalbe said of vs, vnto whō al things are now much more excellent? For in the gospel which is now preached, the face of god shineth in such wise, through Iesus christ (who is the liuely image of God his father) that we may discern him aswell, as if he were dwelling amongst vs. And nowe, if wee haue not our eies open to receiue his do­ctrin, & be not diligent to profit therein, must not y^e vengeance the prophet spea­keth [Page] of, worthily light vpon our heades, that we shall bee made more blinde and brutish then the very Heathen? Because hearing we would not heare, and seeing, we wold not see? And surely, how right­ly this iudgement is already executed, it is most lamentable to consider. Look vp­on the Iewes and Turkes, and they bear some reuerence to their Religion, and so do the Papists too; and yet are al of them through their owne fault, cut off from the Church of God, though surely (if we seriously consider, how much more clear­ly the light shineth amongst vs, then a­mong them) neither of them so much too blame as we. For doo not manie a­mong vs, knowe and professe one thing, and practise the cleane contrary? and are growne to such a sencelesnesse of mind, that they haue no remorse of Consci­ence, for any thing at all? But I will let this passe, and come to a second Vse, we being also taught from hence, that as E­lihu Vse. 2 speaketh. Iob 32, 9. Great men are not alwayes wise, neither doo the aged alway vn­derstand iudgement. The Scribes and Pha­risies [Page] among the Iewes, were not onely men of great countenance and authori­ty, but men also of great learning and knowledge, and yet we see by conference of this text, with Ioh. 9. and other places, what blinde guides they were, and how maruailous ignoraunt and sencelesse in the Mysteries of saluation. So that wee must not take it for a generall rule, that euery one that is in high place of autho­rity, must needes also be a man of deepe wisedome and knowledge. And that eue­ry one that is a great Schollar, & hath ta­ken degrees in the Vniuersity, and is be­come a Doctor, or a great Prelate in the world, that euery such one (I say) is with­out all question, a sound and a good De­uine, and so as euerie thing is absolutely to be beleeued and resolued vpon, which they shall teach, enioyne, or commaund. For God can blindfold such as well as o­thers; and in all wisedome, knowledge, and vnderstanding, and in all the sancti­fying giftes and graces of Gods Spirite, make very simple, base, and vnlearned men, very highly to excel and go beyond [Page] them, according to that of our Lorde Iesus Christ, Luke 10, 21. That same houre (sayth the Euangelist) reioyced Iesus in the spirit and saide, I confesse vnto thee Father, Lord of heauen and earth, that thou hast hid these things from the wise and learned, and hast reuealed them to Babes; euen 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 thinges of the world, to confound the wise, & God hath cho­sen the weake things of the world, to confound the mighty thinges, and vile thinges of the worlde, and thinges which are despised hath god chosen to bring to nought things that are, that no flesh shuld reioyce in his presence. Ac­cording also as besides the consideration and example of the blinde man, of whom we read, Iohn 9. by the answers which he made, so confounding the Pharisies, 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 faine to turne them­selues [Page] to cruell deedes; this may further appeare 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 smal estimation and account in the world, in­somuch that the Apostle Paul complain­eth, that they were esteemed but euen as it were, the off-skouring of al things: and yet, what great & notable things, it plea­sed the Lord to effect & bring to passe by their ministry, the history of the scripture doth most notably declare. The Lord in heauēly wisedom 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 vsed. God ordinari­ly (I deny not) giueth his gifts and graces by means, but they are not tied I say, nei­ther to mens persons, nor to mens places nor to any means. But the lord God oft­times without all respect of these things, that himselfe may haue the whol glory, [Page] confoundeth the learned by the vnlear­ned, the wise by the foolish, the strong by the weak, according as besides the ex­amples already alledged, what notable experiences there were heereof, in the Martyrs of Christ, in the daies of Queen Mary, how wonderfully the gret Bishops the Doctors, add Learned men, were of­tentimes confounded and put to the foil by meruailous seely men to looke vpon, and who were altogether vnlearned; & not onely by vnlearned men, but often­times also euen hy simple and seely wo­men. It is surely verie admirable to see and consider in the Ecclesiasticall history written of them. Furthermore, from Vse 3 hence ariseth a very profitable lesson for all such as take pride in their owne wise­dome, and presume vppon their owne sharpe wit, skill, and pollicy, that in the feare of God, such learn heereby to hum­ble themselues, knowing that God in a moment can vtterly bereaue them of all sence; and if in the matters of this life, (as oftentimes it commeth to passe. None found more fooles, then such as wil brag [Page] most of their craft and subtlety, nor any verier Cowards, then such as most boast of their strength and man-hood:) howe much more then in matters of Religion, & of the secrets of Gods kingdom, which are contrary to naturall reason, & which cannot bee knowne without the speciall illumination of Gods spirite? It is vn­doubtedly a great offence to simple and ignoraunt men, and a great stumbling-blocke in their way, to see so great diffe­rence of iudgement among the learned, and to heare them so confidently affirme contrary things. How shall we doo (say they) and what shall wee resolue vppon, when those that are of so great knoledge and vnderstanding, do agree no better a­mong themselues? Many great Learned men there are among the papists, and yet almost in all fundamentall points of Re­ligion, differ from the Protestants. Nei­ther also doo the learned Protestants a­gree in one. For what a pittifull breach, (say they) is there among vs at this day? And what a lamentable rent hath it alre­dy made? Many congregations depriued [Page] of their painfull Pastors, and wandering as Sheepe vpon the Mountaines, with­out a Shepheard? Indeed, these disagree­ments and vnhappy contentious, are ve­ry preiudiciall and hurtfull (I confesse) to all such as obserue them, and cannot dis­cerne and iudge aright. But to remooue this stumbling block aswell as I can. First we must know, that it is no newe thing to see contentions and disagreements in the Church. It hath alwayes bin so from the beginning, as in S. Paul and Barnabas, Victor and Iraeneus, Polycrates and Auice­tus, and the Lord in his heauenly Wise­dome and prouidence doth see it fit, that it should so continue, that such as are ap­proued may be knowne. But howsoeuer the case standeth betwixt the papistes & vs, of which I haue often spoken heerto­fore; yet surely, the contentious among our selues, seeing we al agree in the sub­stance of religion, & differ in no material or fundamentall point, are not so great, as should either make any seperation, or enforce any such breach or rent amongst vs, if those in Authority be pleased so to [Page] iudge and esteeme of the perticulers in controuersie, and (according to the na­ture of indifferent things) to leaue them to a free and an indifferent vse. As those differences ought not (as I said) to make any breach, separation, or rent; so doo not I holde them of sufficient force, to make any man stagger in the way of sal­uation, seeing we all agree therein; and there is (the Lord bee praised) no diffe­rence at all in that behalfe. And for the shutting vp of this point, let euerie one know, that all the wisedome of God, is foolishnesse to mans reason, & therefore not to bee meruelled at, though men of great learning, wisedome, & knowledge, as touching the world, be yet blinde and farre to seeke in heauenly things, vntill it shall please God to enlighten their eyes by his blessed spirit. And that therefore, we euermore tak [...] heed that wee depend not vpon men, but alwayes harken what the word of God sayth, pray to God to guide vs by his spirite, and so to gouerne vs, that we may clearely see, in the verie middest of the darkenesse of this worlde. [Page] The word of God (as S. Peter calleth it) is a sure word, wherunto if we take good heed, as vnto a light that shineth in a dark place, we shal neuer do amisse, neither in matters of religion, nor of this life; but being not guided nor directed thereby, not hauing that for a Lanthorne to our paths, and for a light to our steppes, it is vnpossible to do any thing in the whole course of our life, that is pleasing and ac­ceptable in the sight of God, although there bee nothing but darkenesse in the world, yet if wee follow the Doctrine of Gods worde, and haue the ioynt illumi­nation of Gods spirit, we shall bee well guided: Whereas contrary-wise, if lea­uing the word of God, wee trust to our owne wit, or depend vppon men; say as they say, onely vpon a conceite that wee haue of their learning, wisedome, autho­rity, or godlinesse. without due trial and examination, whether it bee well or ill: God will not exalte vs (as Iob speaketh,) but at length forsake vs, giue vs vppe to strong delusions, that we should beleeue lyes, as the Apostle speaketh, 2 Thes. 2, 11 [Page] 12. that so in the end we might bee wor­thily damned. According as thorough want of such heauenly direction and as­sistance, how God giueth some ouer to absurd and monstrous opinions, some to one s [...]nne, and some to another; and so as they grow to such a wilfull and obsti­nate hardnesse, custom, and continuance therein; that although al men reprooue them, and cry shame vpon them for the same, yet wil they not blush nor be asha­med, but shamelesly go on, euen like the Horse and Mule, as Dauid speaketh, that haue no vnderstanding, it is most gree­uous and lamentable to consider. Next, Vse 4 we learne from this Doctrine, and it is verie apparant, that vntil such time, as it pleaseth the Lord God in mercy and lo­uing kindnesse to open the eies of men that they may see, to open their ears that they may heare; and therewithal to mol­lifie and prepare their hearts, that they may receiue instruction, and yeelde obe­dience. It is vnpossible that they should either know him aright, beleeue his pro­mises, see their sinnes and transgressions, [Page] be touched with any true remorse, bring forth any fruit of repentance, glorifye or worship God, or do any other thing at all, that may either bring them to true peace of conscience, or tende to the sea­ling and assurance of their saluation. If it be demanded why the Lord openeth the eyes, and sanctifieth the hearts of some to faith and obedience, and not of all; gi­ueth grace to some for the glorifying of God in their mortall bodies, and for the sure sealing of their own saluation in the fruits of repentance and newnesse of life, and suffereth others to remaine in the blindnesse, ignorance, & hardnes of their owne hearts, without any effectuall cal­ling at any time: Wee must know & vn­derstand for a full and sufficient answere heereunto, not only that all these graces I haue spoken of are the gifts of god, who being endebted to no man, remaines at his free choise, whether any shall be par­takers of them or no; but also, that they are proper and peculiar only vnto Gods children, and neuer bestowed by the lord vpon any other. Vnto them alone, it is [Page] giuen (I say) to know god aright, to haue true faith in his promises, to be touched with true Repentance & remorse of con­science in regard of their sinnes, to haue true zeale of Gods glory, peace of Con­science, ioy in the Holy-Ghost through the assurance of Gods loue, and of eter­nall life. But as for al those that are not elected nor sanctifyed from aboue, how far they continue for euer, without the enioying of any of these, what means so­euer be vsed, for the planting of them in their hearts, wee haue made it so mani­fest heeretofore in the examples of Kain, Pharaoh, Esau, Iudas, and of the Scribes and Pharisees, as that I neede not stand now any longer vpon it.

Last of all, we may learn and obserue Vse 5 from hence, that there is no greater mi­sery or wretchednesse, then when men are ignorant and sencelesse of their mise­ries, and do not see or discerne the wret­ched estate and condition wherein they stand. Thus stands the case with all those to whom God hath giuen eies that they should not see: & thus wretched & mise­rable [Page] was the estate and condition of the Iews for the most part, and especially, of the Scribes and Pharisies: As ignorant and sencelesse were they in the doctrin of the Law and Prophets, as if they had neuer read them, and yet boasting & bragging as if they alone had the Key of all sound knowledge and vnderstanding; as blinde as Beetles in the matters of religion and godlinesse, and yet perswading thēselues & setting a countenance vpon the mat­ter, as if they clearly sawe, and discerned al things, accounting the common peo­ple, euen accursed (as we may see, Ioh. 7, 49.) in regard of their ignoraunce, they themselues in the meane season, beeing not onely the cause of their ignoraunce; but as far from sound knowledge in ma­ny respects, as any other; yea and sure­ly it is manifest, not onely in their exam­ple, but by many other, that there is no one thing that more hardneth any mans heart against the sincere embracing of the Gospel, & Religion of Iesus Christ, and for the contemning of those that preach and prof [...]sse; then a proude con­ceit [Page] of their owne wisedome, knowledge and godlinesse, according to that, Prou. 26, 12. Seest thou a wise man (saith Salomon) in his owne conceit? More hope is of a Foole, then of him. True wisedome and know­ledge, according to Gods word, is an ex­cellent gift and grace of Gods Spirite, as saith the Apostle, 1 Cor. 12, 8. the begin­ning thereof is the true feare of God; as Dauid Psal. cxi, x. and Salomon Pro. 9, 10. do plainly declare: She is better then preci­ous stones (as he sayth againe, Chapt. 8.) and al pleasures are not to bee compared vnto her. But as for all our owne wisedome, it is but meere foolishnesse before the face of God, with a vaine conceite whereof, whosoeuer is puffed vp in his own hart, he maketh himselfe thereby most odious and loathsome in the sight of God, and most worthily incurreth his fearful curse according as it is pronounced against all such, Esay 5, 21. Wo vnto them that are wise in their owne eyes, and prudent in their owne sight. Not without great cause doth the Apostle Paule. Rom. xii.xvi. exhort the faithfull to lay aside all opinion of their [Page] owne wisedome. Be not wise (sayth hee) in your selues. The which exhortation, as it hath alwayes been necessary, so neuer more necessary then for this time, great beeing the number of them (the Lorde knoweth) at this day, who althogh they be so blinde and sencelesse in the matters of Gods glory, and of their owne salua­tion, that they see nothing at all, as they should see; yet perswade themselues that they see and discern euery thing as clear­ly & perfectly as any other: who althogh they vnderstande not aright, so much as any one principle of religion, yet are not ashamed to compare with the Ministers of Christ, as if they vnderstoode them all aswel as they, yea & in many perticulers could teach them. They that would bee Do­ctors of the Law (as S. Paul speaks of such, 1 Tim. 1, 7.) and yet vnderstande not what they speak, neither whereof they affirm, who although they make a common custom of swearing, cursing, & blaspheming, yet wil they iustify themselues (when ther is any question of it) that they vse the Sa­cred name of God, as reuerendly & reli­giously, [Page] as any other. Who, althogh by their haughty looks, stately gestures, im­perious speeches, and peremptory cen­sures, they discouer themselus to be mar­uailous proude and arrogant; yet (as if they alone had the spirit of humility and lowlinesse) they account al others proud but themselues, and especially those that shal presume to tax and finde fault with them for the same, howsoeuer neuer so much with the spirit of meeknesse: who although they bee so full of malice, and enuy, that they can neuer bee appeased, nor yeilde to a Christian reconciliation when they are discontented, and haue conceiued (though neuer so vniustly) any displeasure, but must needs be quarelling stil, contending & brawling with one or other, beating their heads vpon nothing more, then how to worke mischiefe, and by despighting their Neighbours to re­uenge themselues; yet talk with them, & they wil make you beleeue (if words wil preuaile) that they dislike contention & strife asmuch as any, and that none can be more desirous of peace & loue; who [Page] [...] [Page] [...] [Page] although they make no conscience how they dissemble and lye for their aduan­tage, how they defraude poore men of their due; how they oppresse & circum­vent the simple minded, ensnare and en­tangle them by cunning deuises; Nay, how they pray euen vpon poor Orphans and fatherlesse Children, & enrich them­selues by their great losse and vtter vndo­ing; yet will they still professe and say, that their meaning is most honest and plaine, that they keep good consciences, that they do all for the good of such, that they be not couetous, that they be no op­pressors, but deale as they would be delt withall. And lastly, who although in re­gard of all these thinges, as also of their scoffing, vnchast behauiour, rayling, fil­thy talking, backe-byting, and such like, they be euidently discouered and conui­cted in the iudgement of all men that can discern, that they are but prophane men, vtterly voide of sanctification, (without which no man shall see the Lorde:) yet wretched and miserable men as they are, they either cannot, or will not see, and [Page] discerne it themselues. But when they heare any thing spoken, either in way of exhortation for their amendment, or in way of reproofe in this behalfe, and espe­cially when the iudgements of God are threatned against these sinnes; then right like the Pharisies, Iohn 9, 40. wil they la­bour and endeuour by all possible means to put it from them scornefully and dis­dainfully demanding as they did, saying; Are we blinde also? Are we ignorant? Are we Swearers or Blasphemers? Are wee proud and high minded? Are wee enui­ous, malicious, or giuen to contention, to oppression, lying, scoffing, or the rest? No, no, you your selfe, or such and such are blinde and ignorant; you your selfe are proud and enuious, and malicious, & contentious: It is you that oppresse, that will lye, dissemble, that vse to scoffe, &c. wee for our parts being free, & without fault, in each respect. Thus, are manie at this day, as ignorant of their miseries, & as sencelesse in their sinnes, as euer were the Iewes, or any other that may bee re­membred. But now, if this bee a misera­ble [Page] blindnesse (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 gos­pell, nor any other (howe long soeuer they haue bin trained vp in the Schoole of Christ) were able to see and discerne halfe so clearely as them selues, are be­come Patronizers and Iustifiers of many of these great and greeuous enormities, that haue beene spoken? And will take vpon them to maintaine (and that with warrant too from Gods worde, as they idly pretend) that malice is not malice; enuy no enuy, scoffing no prophane­nesse, Oppression, honest dealing; and so foorth touching diuers other? And that although some men (whom they parti­ally affect) bee most apparantly guilty in these, and euery of these, yet for all this, they are honest men, good Christians, and no difference to bee put betwixte them and others; but that they are in as good estate before God, as the best. Is it not a lamentable and pittifull thing, to see men that professe the Gospell, and [Page] take themselues to bee grounded Schol­lers in it, to bee thus blinde? But beeing thus blinde, it is maruell that they do not in plaine and expresse tearmes, call euill good, and good euill. For in defending malice (as they do) to be no malice, scof­fing, to bee without prophanenesse, and oppression to bee honest dealing: and in maintaining, that such as make a com­mon custome of vaine swearing, lying, filthy talking, contending, mocking, back-biting, &c. to bee honest men and good Christians, it is asmuch in truth & indeed, as if in plain and expresse termes they shoulde thus speake, as one day (if they continue thus halting) they shall be sure to finde and feele. The Vanitie of such mens pretences I shall haue more fit occasion to consider another time; In the meane season, (howe cleare-sighted soeuer they be in their owne conceits, & of how much sounder iudgement to dis­cerne) yet if this be not, to condemn the righteous, and to iustify the wicked for a reward, which worthily deserueth a fear­ful curse from God: If this be not indeed [Page] to send Atheists to Heauen, and honest men to hell (as some heere among vs vse to speak:) if God hath not couered such men with the Spirit of slumber, and blin­ded their eyes with a double miste of ig­norance and error. Surely, I am so much deceiued, that I dare not say of my selfe, that I do see; no not the truth of any principle whatsoeuer. But the contrary being manifest, I praise God, and so praying, that it would please him in like maner to open the eyes of such. If I should not be ouer long, I might heer run further into a large discourse, & yet neuer sufficiently discouer the corruptions that are among men, nay amongst our selues, and which heereby become so much the more dan­gerous and incureable, because like the blind Iewes, we either do not, or wil not see and consider how it is with vs: but stil make our selues beleeue, that all is well. In which security and proud conceits, so long as we remaine, it is vnpossible that we should profit by the Doctrin of gods worde, either for the encrease of Know­ledge, or of Faith, or of Repentance, or [Page] of any other sanctifying grace of Gods spirit, without the which, there is no sal­uation. No meruel is it also, thogh there be so great diuersity in opinions, such obstinate maintaining of vnlawfull and vn­warranted resolutions, though men re­iect all admonitions and exhortations that are made vnto them from day to day to mooue them to amendement, and so obstinately remaine and goe on in their peruerse affections & vngodly purposes. For so long as men are puffed vppe with such proud conceits of their owne wise­dome, knowledge, and sufficiency, as if all other were blinde and coulde not see, and as if in comparison of that which they say and resolue vpon, al other mens sayings and doings to the contrary, were but foolish and vaine. What other ef­fects can be expected or hoped for? But seeing (this being the Wisedome of the world) the end thereof tendeth to death (as the Apostle speaketh, Rom. 8, 6.) It behooueth vs in the feare of God, to be­ware and take heed of it; and therewith­all to pray & beseech the Lord to vouch­safe [Page] vs the gracious assistance of his holy Spirit, that laying aside al opinion of our owne wisedome, wee may esteeme and account our selues wise and prudent, a­ble to see clearly, and rightly to discerne and iudge onely so farre foorth, and no further then our hearts and mindes are lightned and illuminated by Gods spirit, and so as wee may our selues wholly de­pend vpon God, and cause others also to do the same. For this alone, is true wise­dome, as Hosea sheweth, chap. 14. and so consequently be neuer so froward or wilful, either in our Opinions, or in our life, but that wee may bee willing to submit our selues, our iudgements, and resolu­tions, to bee reprooued, corrected, and reformed by the authority of gods word, from whose mouth soeuer the same pro­ceedeth; yea, although from such as in worldly respects, seeme much more vn­wise and more simple then our selues. For this, I say againe, is truely to be wise indeede. And therefore, most notably sayth Salomon, not onely Prou. 25, 12. that reproofe and admonition to a wiseman, [Page] 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 wil settle himself to be reformed according­ly. Giue admonition to the wise, sayth hee, and hee wil bee the wiser; teach a righteous man, and he wil encrease in learning. It bee­ing on the contrary, the property of a foolish scorner, to hate him that rebu­keth him. And therefore againe in the same Chapter 9. Rebuke not a scorner least he hate thee; but rebuke a wise man, and hee wil loue thee. And ch. 15, 12. The scorner lo­ueth not him that rebuketh him, neither will he go to the wise. And this may suffice for this time.

WHen he saith in the thirde place, that God hath also Giuen them Eares that they should not heare. The sense of these words being considered before, as how god according to his iust & righ­teous [Page] iudgements hath giuen them vp to such a sencelesse security and hardness [...] of heart, as that they nothing regard th [...] Doctrine of Gods word when it is prea­ched vnto them, to profit thereby in the sanctifying graces of Gods spirit, and for the building of themselues vp towardes Doct. 1 his heauenly kingdom. For the doctrins. First generally, we may learne & obserue 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 Gospell, and the beautiful steppes of faithfull Pastors and Teachers, zealously by preaching, exhortation, & doctrine, applying themselues to call and conuet [...] the elect of God from darknesse to light, from sinne to righteousnesse, from the power of Sathan vnto his Maiesty, that so they may obtain forgiuenesse of their sinnes, and inheritance among them that are sanctifyed through faith in Christ; e­uen so on the contrary, can the estate of no Nation or people be more wretched or miserable, then of such, as obstinately reiect the wholsome Doctrines and in­structions [Page] deliuered vnto them, and har­den their harts against the faith and obe­dience of the same. It comming to passe through the iust iudgment of God, that they who thus refuse the loue of the tru­eth, being offered vnto them in a tender regard of their saluation, should bee gi­uen ouer to the beleeuing of errours and lies as a sure seale of their iust condem­nation. This consideration you see heere naturally & necessarily arising from this Text. And thus stood the case with the Iewes, and heereof in them haue wee a fearefull example. What a tender care our Lord Iesus Christ had of their good and saluation; 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 kingdome of God, and exhorting them to Faith and Repentance, that they might be saued, the History of the Gos­pell dooth plentifully declare. But what small fruit ensued thereupon; how obsti­nately they hardned themselues against his Doctrine and exhortations, and not [Page] onely continued, but euen encreased in vngodlinesse and vnbeleefe, it is grieuous & lamentable to consider. And this pre­sent Text (conferred with other places) doth shew it most plainly, that they wer not simply vnbeleeuers, but malicious vnbeleeuers, wilfully & maliciously ob­stinate and hard-harted against the truth. Not therefore refusing it, as not know­ing it to be the trueth, but therefore re­iecting it, because it was the trueth, as Iohn 8, 45. Because I tel ye the trueth, sayth Christ, ye beleeue me not. Whereas on the contrary, how readye they were to be­leeue, and giue credite to the lies and er­rours of false Prophets, and dissembling Hyppocrites, our Lorde Iesus Christ, Iohn 5, 4, 3. plainly expresseth in a Con­ference which he had with them, saying; I am come in my Fathers Name, and yee re­ceiue me not; If another shal come in his own Name, him will ye receiue. As if he sayd, his Doctrine will yee readily beleeue, hee shall bee kindly entertained at your handes. According as howe true this was by former experience, Gamaliel Acts [Page] 5, 36, 37. dooth plainely declare, in the example of one Theudas, who rose vppe, as hee sayeth, boasting himselfe; to whom re­sorted a number of men about foure hunde­red. And after him, one Iudas of Galile, in the dayes of the Tribute, who in like manner drew away much people after him. Likewise afterward, as our Lord Iesus Christ fore­tolde, Mathew 24, 24. That there should a­rise false Christes, and false Prophets, who should deceiue many: euen so, how truely this was verifyed in the Apostles time, in the example of Simon Magus, it is mani­fest, Actes 8, 9, 10. where it is recorded, that hee hadde so bewitched the people of Samaria, saying; That hee himselfe was some great man, that they gaue heede vnto him, from the least to the greatest, saying; That he was the great power of God. Hard­ly at any time, expressed they such li­king, eyther of Christ, or of his Apo­stles, although the Doctrine of Symon, and of the other two, directly tended to their destruction: Whereas the Do­ctrine of Christ, and of his Apostles, most notably tended to life & saluation. [Page] And now, as thus stoode the case with the Iewes in the time of Christ, & of his Apostles, euen so also from time to time before in the daies of the prophets. How zealous and dilligent the Prophet Esay 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 complaine chap. 53. saying; Who wil beleeue our report, and to whom is the arme of the Lorde reuea­led?) doth shew it most clearly. And ve­ry little, or no better successe had the rest of the Prophets, according as wee may see further, in the seauenth and eleauenth Chapters of the Prophet Ieremy. I haue (sayth the Lord, chap. 7, 25, 26.) euen sen [...] vnto you all my seruants the Prophets, rising vp earely euery day, and sending them, yet would they not heare mee, nor encline then eare, but hardned their necke, and did worse then their fathers. And Chapt. xi. I haue protested to your Fathers, when I brought thē vp out of the land of Egipt vnto this day, ri­sing earely and protesting, saying, Obey my [Page] voyce. Neuerthelesse they would not obey nor encline their ear, but euery one walked in the stubbornes of his wicked hart. Whereas on the cōtrary it apeareth, Es. 30, 10. If they had preached flattering thinges vnto them, & prophesied errors. And Mic. 2, 11. if they had prophesied vnto them of wine & strong drinke, encouraged them to licentious li­berty and workes of the flesh; very plea­sant vnto them should haue bin the voy­ces of such teachers, and very ready wold they haue bin to yeelde obedience vnto their Doctrine. Many other authorities might be produced, but by these we may see, howe much more ready the people haue beene from time to time, to giue eare vnto lying and false Prophets, & to conforme themselues accordingly, then to beleeue and embrace the wholesome Doctrines of the word of God, preached by those whom he hath sent to that end, and to yeelde obedience vnto the same. And now, that heereunto they are wor­thily giuen ouer, through the iust iudge­ment of god, for the punishment of their pride, and hardnesse of heart, besides the [Page] plaine and manifest testimony of the A­postle Paul. 2 Thes. 2, 10, 11, 12. for the ap­probation heereof, where he saith of the wicked, that Because they receiued not the loue of the truth, that they might bee saued, therefore God shal send them strong delusions that they shold beleeue lies, that al they might be damned, &c. This is also very cleare, 1. Kinges 22. in the example of Ahab, who refusing the truth of Gods worde, in the mouth of his faithfull Prophet Micaiah, was giuen ouer to credite the lies of false Prophets, to his vtter destruction. And the very like example was there again in Zedekiah King of Iuda, for preferring the errors and lies of the false Prophets, be­fore the word of the Lord, in the mouth of the holy Prophet Ieremy, which wor­thily also succeeded to his confusion. And now, as through the iust and righ­teous iudgement of God, it commeth to passe, that they which beleeue not the truth, should beleeue and giue credite to errours and false Doctrines, to their iust condemnation; euen so in like manner, through the very same iust & righteous [Page] iudgment it commeth to passe, that they who obstinately refuse the holy practise and obedience of the truth, for the glori­fying of God, in the fruits of the spirit, & in a godlye conuersation accordingly, should likewise be giuen ouer to the de­lights of sinne and vncleannesse, and so as they should wallowe from one iniquitie vnto another, vntil the ful measure ther­of be heaped vp together, for their iust condemnation. As this is also manifest­ly proued. Ro. 1, 18, 21, 22. where the A­postle speaking of the wicked and pro­phane, Which withheld the truth in vnrigh­teousnes. Because (saith he) when they knew God, they glorified him not as god, neither wer thankful, but becam vain in their imaginati­ons, & their foolish hart was ful of darknesse, when they professed themselues wise, they be­came fooles. And a litle after, God gaue them vp to their harts lusts, &c. reckoning there vp many particulars of most lewd & vn­godly demenor wherin they defiled thē­ [...]elues, as you may see at large in the per­ [...]sing of thē. The which truth of doctrin, [...]esides the testimonies & example of the [Page] scripture, how truly also it is fulfilled in the Papistes, who refusing and repelling from them the truth and sincerity of the Gospell of Iesus Christ, are giuen ouer (through the iust iudgement of God) to such an infinite multitude of errors, and damnable opinions, yea and to such an absurd, impudent, and shamelesse maner of defending and maintaining them, as is both horrible and lamentable to consi­der. And besides their example, how true this is in many others at this day, who regarding not the sincere Doctrine of Christs gospell preached vnto them, are giuen ouer not only to beleeue & enter­taine very grosse and absurde opinions, tending to licentious and carnall liberty, and to a very bold and peremptory man­ner of maintaining them: but also to a sensuall delight in all maner of vanity & prophanenesse: how true this is (I say) and what daily experiences there are of the same, euery mans Conscience tha [...] hath any vnderstanding, cannot but as­sure and certifie him. Let the Minister i [...] a tender regard of the peoples saluation, [Page] apply himselfe neuer so carefully & faith fully, to open vnto them the whol coun­sell of God, shewing them what the Lord requireth at their hands, what they ought to do to please him withall, and what to auoid least hee bee displeased: where there is one that giueth a religi­ous eare therunto, to glorify god, and to seale his owne saluation accordingly, the greater part carelesly passe it ouer, as if it nothing concerned them. Whereas on the contrary, if we shold settle our selues to preach pleasant thinges, and delight­some to the flesh, if we would sowe pil­lowes vnder mens elbowes, and flatter them in their sins, tell them al is wel whē it is starke naught, that they may wel & lawfully sweare idlye and vainly in their common talke, prophane the lords day, scoffe & mocke, raile and reuile at their pleasure, and such like, both our selues & our doctrine should bee highly estee­med and well accounted of. In which manner of affections, howsoeuer many take great pleasure and delight, yea, and peraduenture perswade themselues too, [Page] that they do wel, and that it is more pre­cisenesse and curiosity, then needeth fo [...] men to bee so strictly tied to the rule o [...] gods worde, and therefore like the deaf [...] Adder, stop their eares against the voyc [...] of the charmer, charme he neuer so wise­ly, yet is this the iust iudgement of Go [...] vpon thē. And thus in righteousnes doth he punish sin with sin, giuing them oue [...] to such hardhartednesse & prophanesse as into the pathway of eternall condem­nation, which refuse and will not submit themselues to bee ruled and directed by the word of God, whiles the lord vouch­safeth the same vnto thē. The considera­tion whereof, as it is sufficient to make a [...] such manner of persons to tremble and quake, if they be not vtterly hardned, and past recouery, euen so on the contrary to prouoke all such as haue any sparke o [...] grace, zelously to lay hold on the presen [...] opportunity which God offereth in the ministry and preaching of the gospell, to redeeme the time, & to glorify his maie­sty, & seale the assurance of their own sal­uation for the time to come, in sounde [Page] knowledge & faith, and in an holy & reli­gious obedience acordingly. Thus much generaly. Now more perticulerly 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 eares, that ma­keth a mans estate, hapy & blessed before God, vnlesse withall, through the super­natural & sanctifying grace of Gods spi­rit, it take sound rooting in the heart, for the establishing of true faith, and for the glorifying of God in the fruits & effects of an holy cōuersation accordingly. This you may see to bee heere also manifestly taught. These wicked ones (of whom the Apostle heere speaketh) with their out­ward eares, did, and could heare well e­nough, but not hearing to sound know­ledge, faith, repentance, & saluation, they are rightly saide not to heare at all. And this doth our Lord Iesus Christ expresly confirm, Ioh. 5, 25. when he saith in plain termes, that the hearers of his voice shal liue. Not speaking of euery one that hea­reth his word with the outwarde eares, but of such, who together with their [Page] outward hearing, do inwardly embrace and entertaine it in their hearts. For ma­ny are outward hearers of Gods worde, and haue the sounding voice thereof in their eares, and yet liue not in that sence Christ there speaketh, but remain neuer­thelesse most woonderfull prophane in their behauiour, secure and sencelesse in their sins. It is not an outwarde hearing of the worde of God then simply, and by it selfe, that is the power of God to salua­tion, that is effectuall to our regenerati­on and sanctification, to the establishing of faith, and sealing of our saluation; but the inward receiuing and embracing, it is that must bring peace to our souls in this behalfe. According as this is yet further confirmed, Iohn 8, 47. by the distinction which our Lorde Iesus Christ there ma­keth betwixt the elect and the reprobate in this behalfe, saying; Hee that is of Gods word, heareth Gods words; ye therefore heare them not, because yee are not of God. Not speaking simply there, of hearing, or not hearing with the outwarde eares, for so the Iewes oftentimes heard the worde of [Page] God, aswell from Christs owne mouth, as otherwise, and so do many wicked and vngodly reprobates oftentimes hear the word of God at this day: but he speaketh of a religious hearing (as I noted before) whereby commeth sounde knowledge, faith, with the other sanctifying graces of Gods spirit (and which maner of hea­ring is proper onely to Gods children) & not of an irreligious hearing, which is proper to the wicked, and which tendeth neither to sounde knowledge, nor true Faith, but to the further hardning of the hart, to the making of them without ex­cuse, & so consequently to the sure sea­ling of their iust condemnation. So great difference is there betwixt the elect and the reprobate in the hearing of Gods word. And for this reason, as our Lorde Iesus Christ most notably, Mat. 13, 20, 21 22. resembleth the hearts and mindes of such vnprofitable hearers, vnto the high­way whereof I haue spoken heeretofore; so also vnto stony and thorny grounde: For as stony ground, mingled with som earth, is commonly hot, and causeth the [Page] seed, that falleth therin, hastily to sprout foorth, 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, euen so, some there are at this day, who oftentimes vpon sodain motions, wil be meruailous hot and ve­hement in the question of reformation, & take on for a time as though none wer halfe so zealous of Gods glorie as them­selues, boasting how bolde and resolute they would be, and how plain and direct in the discouery & reproof of that which they iudge to be amisse, yea & that with­out fearing the face or authoritie of any man; if they should be called into questi­on, and put to the trial, yea & how great­ly they would reioice in such troubles, & esteeme them as their glorye, and as an honor and crown vnto them: whereas it is ordinarily founde 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 vp­on [Page] their owne strength, euen in matters of more value, worth, and necessity. For God (as Saint Peter speaketh) resisteth the proud, and giueth grace to the humble. Many there are also, who when they heare the Doctrine of Gods free grace and mercie in Christ Iesus, freely pardoning & for­giuing sinne, and when they heare super­stition in fasting, in prayer, and such like things to be reproued, & men exhorted to Christian liberty, they embrace this Doctrine very greedily, and all because they thinke vnder pretence of Christian liberty, to shake off the yoke of discipline and obedience to christian exercises, and to vse the cloke of Gods mercy to couer a loose and licentious life; studying no­thing in the meane time, but how to vse the countenance of the gospell, to get ri­ches, honor, worldly friendship and de­lights. But no sooner any storm of aduer­sity, or heat of persecution beginneth to arise, whereof they must bee partakers if they wil be constant in the truth. When they hear their wicked & vngodly doings to be by Preachers sharpely reproued, & [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] begin to vnderstand, that neither christiā liberty can be any warrant of licentious­nesse, nor Gods mercy any cloke to con­tinue in sin, then presently they become so farre out of loue with the sincerity of the gospel, & religion of Iesus Christ, as that they vtterly forsake & giue it ouer; yea, and of these, many afterward becom deadly enemies there-unto, and vnto all such as preach & professe the same. Such hearers of the word of God were manie of the Iewes; for dreaming that Christ should come like an earthly Prince, that should conquer nations, and make them Lords of the worlde, they at the begin­ning flocked vnto him in great number, and shewed such liking of him, and of his Doctrine, that the Pharisees and High-Priests were afraid to deale with him, as otherwise they would haue doone. But afterward, when they saw their expecta­tions disappointed, and behelde how hee was taken, and in his enemies hands, then could they cry, Crucifie him, aswell as the rest, and were well content that Barrabas should be let go, and Christ put to an vn­iust [Page] and cruell death. The third kind of e­uill ground, whereunto our Lorde Iesus Christ resembleth the hearts and minds of such vnprofitable hearers, is the thor­ny and bushy ground: whereby he vnder­standeth such, whose affections are ouer­come with the greedy desires of riches and worldly pleasures. And surely, verie aptly are riches and worldly pleasures resembled to thorns. For as thorns haue faire greene leaues, and beautifull blos­somes that may allure a man to reach at them; so if he hastily take holde of them, he may be sure to be pricked by them. So there seemeth a certain beauty & sweet­nesse to be in riches, thereby to purchase worldly pompe and pleasures, but if a man with greedinesse set his heart vppon them, they will so wounde him in euerie part, that without repentaunce, they kill him for euer. For they wound not onely in getting, but also in keeping, and in de­parting, yea and so, as surely there is no­thing that dooth so possesse the heart of man, nor so mightily pul it from God & the care of our saluation, as these things [Page] do. Not without great cause therefore, doth our Lord Iesus Christ, Math. 6, 19, 25, 26. thus exhort, saying; Lay not vppe treasures for your selues vpon the earth, wher the Moth and Canker corrupte, and where Theeues digge through and steale, but lay vp treasures for your selues in heauen. And a­gaine, Bee not careful for your life, what yee shal eate, or what ye shal drinke, &c. but seek ye first the kingdome of God, and his righte­ousnesse, and al these things shal be ministred vnto you. Heerunto appertaineth that al­so of the Apostle. 1 Tim. 6, 9. They that wil be rich, fal into tentations and snares, & into many foolish and noisome lustes, which drowne men in perdition and destruction; for the desire of money is the root of al euil, which while some lusted after, they erred from the Faith, and pierced themselues thorough with many sorrowes. Let vs heerewithall also consider how Salomon (who aboue all o­ther had good trial of these earthly thin­ges) how he (I say) describeth the vanity of them. Eccles. 2, 4, 5. where he saith, that he had builded houses, planted vineyards, gotten seruants and maids, had children born [Page] in his house, that hee had great possessions of Beeues and Sheepe, aboue al that were before him in Hierusalem, that he had gathered vn­to him Siluer and Golde, and the cheefe trea­sure of Kings and Prouinces, &c. And a lit­tle after the rehearsall of these and such like things, it followeth. Then I looked vp­on al my works that mine hands had wrought, and on the trauaile that I had laboured to do: and beholde, al is vanity and vexation of the spirite, and there is no profite vnder the sun. This is Salomon his iudgement, that all things vnder the Sunne are vaine and vn­profitable. Al flesh is grasse (sayth the pro­phet Esay, also chapt. 40, 6, 7, 8.) and al the grace thereof is as the Flower of the field, the grasse withereth, and the flower fadeth, &c. but the word of our God shal stand for e­uer. Wherby we are taught that as mans life it selfe, is vaine and transitory; so are all those thinges, wherein it gloryeth and taketh delight; Honour, Dignity, Ri­ches, Friendship, Health, Strength, Beau­ty, and such like, all which may bee had and lost in an houre. And therefore, a great vanity of vanities it is, for these so [Page] vaine, fraile, and vncertaine thinges, to neglect the aduancement of Gods glory in our mortal bodies, and the inestimable treasures of his heauenly kingdome. For this cause, most notably thus exhorteth S. Iames in his first chap. saying, Receiue with meeknesse the worde that is graffed in you, which is able to saue your soules. Plainly teaching in that phrase of speech, that to the end men may effectualy profit by the hearing of Gods worde, and that it may be vnto them a worde of saluation, they must be religiously carefull to heare and receiue it with meeknesse. 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 holye, most graciously promising to be present with all such as are meek and humble minded, and to giue them grace to reuiue theyr spirits, and to giue them life to guide & direct them, and to teach them his way, as Psal. 25, 9. Them that bee meeke will hee guide in iudgement, and teach the humble his way. And Esay 57, 15, I dwel (sayeth the [Page] Lord) in the high and holy place: with him also that is of an humble and contrite spirite, to reuiue the spirit of the humble, and to giue life to them that are of a contrite heart. And Chap. 66, 2, 5. to him wil I look, euen to him that is poore, and of a contrite spirit, & trem­bleth at my words. And a little after, Heare ye the word of the Lord, al ye that tremble at his word; which plainly importeth, that whosoeuer do not tremble at gods word whosoeuer in meeknesse of spirite and humblenesse of heart, submit not them­selues thereunto, for their instruction, reformation, and continuall direction in the whol course of their life, al such are vnmeet to heare the word of God; ney­ther do the Doctrines and sweet promi­ses of Gods grace and mercy in christ Ie­sus contained therein, appertaine vnto them. For this cause, most notable lo­uingly vnto this meeknesse of spirit, ac­cording to the rare examples of the same in him-selfe, exhorteth our Lorde Iesus Christ Math. 11, 29. saying, Learne of me, that I am meeke and lowly in heart; and yee shal find rest vnto your soules. For why, the [Page] seede of Gods worde, in the hearts of those that are meeke, and receiue it with meekenesse and humblenesse of Spirite, is fruitfull, as in good ground, according to the Parable, Luke. 8, 15. whereas on the contrary, vnto such as haue proud & vntractable hearts, it is altogether vn­fruitfull, as in euill ground. For God (as you heard before) resisteth the proude, and giueth grace to the humble. And in the se­cond Chapter of the Prophet Habbakuk. Behold, he that lifteth vp himselfe, his minde is not vpright in him, but the iust shall liue by his faith, yea, indeede the proud man is as he that transgresseth by wine, therefore shall he not endure. Now for the Vses. First, seeing it is euident by this doctrine, that there is a very great difference betwixt the elect, and the Reprobate, in the hea­ring of Gods word, that therefore in the feare of God, we measure & examin our selues heereby, what our estate and con­dition is before the lord. It is not inough to heare the word of God, no nor yet to heare it so diligently, and with such at­tention, as that we can remember it, and [Page] make vse and application of it vnto our selues: For so did the Pharisees, as wee see Iohn 9. and thus much doo, and may many other wicked and vngodly persons at this day. But heere lieth the point. If when we heare the word of God purely preached, we so regard and remember it, and make such Vse thereof, as that wee can acknowledge in our harts the truth, the holinesse and authority of it, and bee moued by Gods spirit to say in our harts with the Prophet and Apostle, as Rom. x.xv. How beautiful are the feete of them that bring glad tidings of peace, and bring glad ti­dings of good things? If hearing what God requireth at our hands, what wee ought to doo, to please him withall, and what to eschew, least he bee displeased, we de­sire in our hearts to glorifie him accor­dingly, praying for grace and Heauenly assistance: if hearing the sweete promi­ses of Gods free grace and mercy in christ Iesus, wee be thereby allured to the loue of God, and to the magnifying of his Mercie, with an humble acknowledge­ment of our owne vnworthinesse: If at [Page] the denouncing of Gods iudgements a­gainst sin, we tremble in our hearts, and be touched with remorse, in regarde of our manifold transgressions, grow in de­testation of them, and vnfainedly desire grace to eschew sinne, and to preuaile a­gainst it (for the time to come) in al the lusts and temptations thereof. If (I say) we perceiue our selues thus prepared and sanctified for the hearing and applying of the word of God, when it is preached vnto vs, and so as thereupon we zealou­sly settle and resolue our selues to growe in knowledge, faith, and al other graces, according to the seuerall Doctrines and exhortations which are deliuered vnto vs, and the diuers occasions that are offe­red: Heerein shall we haue a most nota­ble and comfortable testimony, that wee are the children of God, & do belong vn­to eternal life, there being in this life no greater argument of Gods especial loue towards any, then if when the worde is preached, hee open their eies for a right conceiuing and vnderstanding of that which is taught, and there-withall also [Page] sanctify and prepare their hearts for such an inward entertaining and applying of it, as I spake of before. But now on the contrary, if wee feele not these effectes, how is it possible for vs to haue this as­surance? After this maner, if we examin our selues and others, according to the state and condition of the time, wherein we now liue, we shal see sufficient cause of mourning and lamentation. Manie come to the hearing of Gods word, and some surely so regard it when it is prea­ched, that they can apply it to thēselues and others. When they heare vain swea­ring, cursing, scoffing, whoredom, lying, filthy speaking, malice, enuy, contention and such like things, discouered, reproo­ued, and condemned; they are not so blockish and sencelesse, but the Consci­ences of such as are guilty, are constray­ned 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 minde that they vse to swear vain­ly, to curse, to scoffe, to lye, and they cannot but be moued heerupon, to think [Page] that the preacher surely aymeth at them, because they are malicious, enuious, gi­uen to contention, quarelling & debate, &c. Now this so far, were not amis, that men shoulde thus obserue and apply the Doctrine preached, but when instead of leauing or forsaking either their swear­ing, or their lying, scoffing, their malice, or strife, when they heare it reprooued, they more and more flatter and harden themselues therein, and become puffed vppe with proude conceits, as men that thinke scorne to bee taught and admoni­shed, and therewithall (like the Pharises) become enraged against the Ministers whom God hath set ouer them, as if all were spoken & done of malice, how na­turally and necessarily soeuer it arise frō the Text: this is such a marking & apply­ing of Gods word, as is euen accursed of God, and carieth in the forhead of it, the very seale and marke of a reprobat mind. And yet whether the case doth thus stād with many at this day, who come to the hearing of Gods word, and mark and ap­ply it rather to the hardening of them­selues [Page] in their peruerse and proude con­ceits, and in their corrupt and vnwarran­ted wayes, then in any measure for the humbling of soules, and building vp of themselues towardes Gods Kingdome, I referre to euery mans Conscience, to examine and conclude.

Secondly, this Text and the Doctrine deliuered thereupon, serueth most nota­bly for the answering of two obiections, the one concerning the Ministers of the Gospell, and the other concerning some of such as are hearers. It is a common Obiection in the mouths of some, to the reproch (as they would haue it) of some of Christs seruants, who preach to them the word of God, that they are vnprofi­table in their places, that God dooth not blesse their labors, and that their vndis­creet & vnwarranted proceedings in the duties of their calling, & in the course of their life, is a great stumbling block in the waies of the hearers, and a maine reason wherfore the people for the most part be so carelesse in matters of religion, so litle profit by that which is taught, and take [Page] so little regarde of walking in obedience accordingly. And through this conceite do they take libertie to them-selues, for an odious and vnchristian contempt and despising of Gods Ministers. And so, as forgetting themselus, and neuer looking vpon their owne wayes, they cast the falt of all the euill that is among them, vpon such as continually labour to doo vnto them the greatest good. I will not com­pare the persons, for that cannot be (as I freely confesse) without intollerable pride and blasphemy, but respecting the causes (which are one and the same) with as good right, might they so condemne the holye prophets and Apostles as the causes and authours of the peoples igno­rance, coldnesse, and carelesnesse in reli­gion, and of al other euil in the daies that they liued. The Prophet Esay preached to the people of his time, aboue sixtie years, and the Prophet Ieremy aboue 40. and all the other Prophets proportiona­bly, and now I trust, they will not say, that the want of either discretion, or good gouernment in the doctrine or life [Page] of these holye men, was the cause of the euill which was then among the people, yet with how small fruit they preached, and how litle good they did with al their labour and endeuour, besides the whole course of their writings, and their lamen­table complaints whereof I haue spoken before, the euent of Gods iudgements in punishing the Iewes, doth further proue. For, for that onely cause I meane, in con­temning Gods word, and for disobeying and persecuting the Prophets, did the Lord bring vpon them the king of Baby­lon, who in the ninth yeare of Zedekiah king of Iudah, came and besieged Ierusa­lem, and in the eleuenth yeare tooke and ransacked it. God thus plaguing the con­tempt of his worde, when after so long preaching no fruit would follow: & yet was not the Prophet Ieremy in fault, nor other the true prophets of God: for the inuasion of these strangers, for the ouer­throw of this noble City, or for the grie­uous captiuity of this miserable people; but the loosenesse of their owne liues, & their great contempt and ingratitude in [Page] those respects I spake before, most wor­thily brought this fearefull plague and iudgement vppon them. The like might be sayde of Christ, and of his Apostles & Disciples, they most diligently preached among the Iewes, but with small fruite, if wee consider either the purity of the Doctrine, the excellency of the teachers, or the wonderfull workes and myracles, that wer by gods power wrought for the confirmation of that which was taught. Now, althogh there be no comparison betwixt the persons, as I said before, yet the doctrine which we preach is one and the same that Christ & his apostles haue taught before vs, and left vnto vs. And this further, I do not doubt, may be bold­ly and truly spoken, that howsoeuer our aduersaries, by reason of our infirmities, haue more matter, and greater likely­hood; yet surely, as the ancient accusati­ons of the wicked against Christ and his Apostles, were nothing but a colour and pretence of reprobate mindes, to feede themselues in the wicked contempte of Gods word, and in a loose and vnbridled [Page] kind of life; so is there no other account to bee made of the greatest part of such slanders and reproaches as are vttered a­gainst the Ministers of the Gospel at this day. It is not my purpose (as God is my record) to patronize any thing that in a­ny of that calling may be found euil or a­misse; nay, it shalbe far from me (throgh Gods grace) to iustifye my selfe in any thing at all, that vpon due triall & exami­nation may be found worthy of reproof. For better were it (I confesse) that Mil­stones were hanged about our necks, and that we were cast in the midst of the Sea, rather then our life or euill doing should be such an offence, as to hinder any one in the way of saluation. But my pur­pose is, to take from the men of this worlde, such pretences and excuses as they make, to nuzzle them-selues in a li­centious life. And to let it appeare, that that which they alledge and Obiect a­gainst the Ministers of Christ, is not the main cause wherfore the sincerity of the gospell is so little regarded, our lord Ie­sus christ in that parable. Ma. 13. teacheth [Page] men to iudge otherwise, to look into thē­selues, & to search their own bosoms for the cause and reason wherfore the word of God hath no more place in them. Al­though the seed-sower bee neuer so ho­nest a man, and most skilfull and cunning in his trade, though hee make neuer so good choise of his seede, and be neuer so carefull to purge and cleare it from al da­mage; yet if the ground bee barren and naught, his labor is lost, and no good ef­fect can follow thereupon. And on the contrary, though the sower bee neuer so vnskilful in sowing, and haue no desire at all that the seed which he soweth should growe and prosper; yet if the seede bee good, and the ground too, it will grow and bring forth fruit. Now, as the word of God is the seede, so is the ground the hearts and minds of such as heare it prea­ched. A good heart, wheresoeuer, or of whomsoeuer it heare Gods worde, nay though it be but read of a childe, yet will it enter into him, and do him good. But a godlesse heart, a prophane and Wicked man, though hee heare neuer so good a [Page] man preach, nay though Christ himself, or an Angell from heauen, should speak vnto him, and say, this is the doctrine of saluation, giue good eare vnto it, beleeue and embrace it; or this is the good and right way, walke directly therein; yet would he be neuer the better, but conti­nue as prophane (if not become worse) then euer before. And this may suffice for the answer to the first obiection. For the second; it seemeth strange to manie that are well minded, that the doctrin of the gospel, being (as it is) so purely and plentifully preached, and so wisely, so plainly and perticulerly applied to mens consciences, should yet be no more effe­ctual to the reformation of mens hearts, and to the amendment of their liues, that men should bee so little allured with the sweet promises of Gods grace and mercy in Christ Iesus, or so little terrified with the denouncing of Gods iudgements. It makes them wonder, that any man that is eyther a vaine swearer, or a scoffer, or a lyer, or a filthy speaker, and that is guilty in himselfe, either of malice, or enuy, of [Page] [...] [Page] [...] [Page] contention of strife, or any other sinne whatsoeuer, shoulde heare these or any of these thinges so spoken against, and condemned by the authority of God him selfe in his worde, and yet continue in them, or in any of them without repen­tance. O Lord (say they) what a pittifull thing is this, that any shoulde thus wil­fully shut their eyes, that they may not see, stop their eares, that they may not heare, and thus harden their hearts, that they might not vnderstand? To see a pa­pist (that refuseth to come to our assem­blies where the word of God is preched) to bee thus minded and thus hardned 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 Gospell, and that enioyeth an ordinary ministerie for his instruction and direction, to bee thus euill affected, it seemeth vndoub­tedly very straunge, and is a great asto­nishment vnto many; yea, and makes many good men, not onely to sigh & la­ment, but euen with Dauid, Psalm. cxix. [Page] To gush out riuers of water, for very sorrow [...]d greefe, that men should bee so care­ [...]esse of their owne good, and run so de­sperately to their owne destruction. But surely, if with Dauid we go into the san­ctuary of God, and looke well vpon this chapter, and especially vpon this text, & consider withall, how God hath Mercie [...]n whom he wil (as the apostle speaketh a­gaine, cha. 9) and whom he wil he hardneth, that he couereth some with a Spirite of slumber, giueth them eyes that they shoulde [...]ot see, and eares that they should not heare, we may see sufficient matter to cleare al doubts, to cease al maruailing, al sorrow and mourning, and to say euery one to his owne soule: why art thou cast down my soule? why art thou grieued or disco­raged? The iudgements of God are high & aboue our reach. If God hath giuen men ouer to such a reprobate sense, thus blinded their eyes, stopped their eares, and hardned their hearts, who can helpe it? It lyeth not in our power, eyther to open their eyes and eares, or to mollifie [...]heir hearts. Wee must pray vnto God [Page] for their conuersion, if it may stand with his blessed wil, and vse all good meane [...] (to that end) according to our places & callings, and so leaue them vnto god, say­ing as the Apostle speaketh in the latter part of this chapter. O the deepenesse of the riches both of the wisedome and knowledge of God: How vnsearchable are his iudgements, and his wayes past finding out? Last of al, we may see further from hence, what a fear­ful thing it is for men to harden their hearts against the Doctrin of the gospel, and to be either so stubborne or malici­ous against the Minister that preacheth vnto them, as not to regard the instruc­tion and the exhortations which he doth teach and deliuer. They heereby wilful­ly shutting agaynst themselues the gate of Gods kingdom; & whereas the word of God is in it selfe, and vnto the elect of God, a sweet sauor of life, and the migh­ty power of God to saluation, they make it by this meanes, vnto them, the sauour of death & condemnation, to their fear­ful confusion for euermore. This is mani­fest also in the example of the Iewes, they [Page] being a stubborn people, and most mali­ciously bent against Christ, because hee would not flatter them in their sins, but plainly and particularly applied his Do­ctrine vnto 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 gi­uen ouer to a reprobate sense. Somtimes astonishment, sometimes palpable igno­rance, somtimes mocking, wresting, per­uerting, slandring, persecuting, no sound knowledge, no true faith, no true repen­tance, no true zeal of gods glory, no fruit or effect of true loue, nor any other thing at all, that might either bring them true peace of cōscience, or tend to the sealing of their saluation. So that this may bee a lesson, nay a fearful example for vs, & for all posterities and generations to come, that we may learne to take heed how we harden our harts, or be malicious against those whom God hath sent to break vn­to vs the breade of life, least God forsake vs, yea euen whilest hee speaketh vnto vs by his seruants, in the ordinary Ministry [Page] and preaching of the gospel. But that we humble our selues before the Lord, and craue the gracious aide and assistance of his holy spirit. It being most sure & cer­taine, that vnlesse the Lord ioyne the ef­ficacy of his spirite with the outwarde sound and ministry of his word, we shall be as malicious, as ignorant, as peeuish and peruerse, as farre from hauing any sound comfort by that which we heare, as were the Iewes, whose fearfull exam­ple is thus set before vs. And therefore, how highly it standeth vs vpon, to pray and beseech the Lord, so to prepare and sanctify our eares and hearts, that we be not idle, vnfruitful, and vnprofitable hea­rers of Gods worde, when it is preached vnto vs, but that we may euermore hear it, with that manner of hearing, which is proper and peculier to Gods Children, with feare and trembling, as the Worde proceeding out of Gods owne mouth, and with ioy and cheerefulnesse, as the word of life, yea, euen as the power of God, to the euerlasting peace and salua­tion of our soules: I neede not vrge it [Page] further, it beeing so cleare and manifest, that euery one may clearely see and con­clude with himselfe. It followeth in the latter part of this verse.

THese wordes the Apostle addeth of himselfe, and they are not spoken by the Prophet Esay, but to bee ioyned in sence with the latter ende of the former verse, as if it should be read after this ma­ner, The election hath obtained it, & the rest haue bin hardned vnto 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 selfe. For the Doctrine then arising hence. Wee Doct. 3 learne, that this difference is alwayes to bee founde betwixt the elect and the Re­probate. The elect, howsoeuer they may be blinde and ignoraunt, obstinate and vntowarde, and carelessely runne head­long euen according vnto the lustes and [Page] affections of their owne hearts, with the prophane multitude of the world, to the wayes & delights of sin and vngodlines, yet is it but for a time. The Lorde of his infinite goodnesse and mercy (before it be too late) most graciously calling and conuerting them from darknes to light; from sin vnto righteousnes, from the po­wer of Sathan vnto his Maiesty, that so they may obtaine forgiuenesse of theyr sinnes, and inheritance among them that are sanctifyed by faith in Christ Iesus. Whereas the Wicked and vngodly, as (through the corruption of their owne nature, and instigation of Sathan) their hearts and affections are set with delight on those things that are euill & naught; euen so, doo they continue and goe for­ward from euil to woorse, without re­morse of Conscience, vntill they haue heaped vp the full measure thereof, for their iust condemnation. According to that of the Apostle, 2 Tim. 3, 13. Euil men and deceiuers shal wax worse and worse, de­ceiuing and being deceiued. Thus stood the case with the Iews for the most part. As [Page] in the dayes of the Prophets, Elias & E­say, they were giuen ouer to idolatry & other abhominations, to infidelity and hardnesse of heart, contemned Gods worde, despised and persecuted the Pro­phets, euen so (as the Apostle heere gi­ueth to vnderstand) did they so continue vnto that very time wherein hee liued. The rest haue bin hardned saith he, vnto this day. To this also most plainly, 2. Cor. 13, 14 15. Their mindes (saith he) are hardned, for vntil this day, remaineth the same couering vntaken away. And a little after, Euen vn­to this day, when Moses is read, the vail is laid ouer their hearts. And after this manner, (through the iust iudgement of God vp­on them) doo the greatest part of them remaine in the like Ignorance, blindnes, infidelity, obstinacy, & hardheartednes, euen vnto these very daies of ours wher­in we our selues do now liue. The Chil­dren of God, whensoeuer either their owne consciences doo reproue them for sinne, or others do exhort and admonish them, howsoeuer for a time they may passe it ouer, and regarde it not; yet at [Page] length they will bethinke themselues, be touched with remorse, and glorify God in the fruits of repentance and newnesse of life. Dauid sinned greeuously in adul­tery & murther, but being an elect childe 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 hee confessed the same. Peter also, greatly offended in denying his Lorde and Maister, but hee was no sooner put in minde of his sinne, by the crowing of the Cocke, but (as we may see, Math. 26, 75.) he wept most bit­terly to consider his fall. Paule, before his conuersion, was a greeuous persecu­tor of the Church of Christ, making ha­uocke of all such as professed his Name, asmuch as lay in him, but being an elect and chosen Vessell of God, hee was no sooner admonished and exhorted to Re­pentance, but he presently setled himself to obey the Lords wil, as Acts 9, 6. Lord (sayth he) what wilt thou that I doo? As if hee sayde, I am now ready to performe whatsoeuer it shall please thee to enioyn [Page] or commaund. But now, how contra­ry heereunto, is the affection and incli­nation of wicked & vngodly reprobates, we haue examples in Kain, Pharaoh, Esau, Ahab, Iudas, and in the Scribes and Pha­risees, who although they were guiltie in their Consciences of great and gree­uous transgressions, and often admoni­shed and exhorted to Repentaunce, yet they still continued in their lewdnesse, & what outward shew of remorse soeuer, they at any time made, it was altogether in Hypocrisie and dissimulation. What our generall estate and condition is by Nature, how we are thereby dead in tres­passes and sinnes, hauing no more pow­er nor ability in our selues to recouer the spirituall life lost, then there is power in a dead carkasse, to restore it selfe to a na­turall life: the holye Scripture dooeth plentifully declare, Iohn 5, 21. Colos. 2, 13. Ephes. 2, 1. and in many other places, as wee haue had often occasion to consider at large. But nowe, howsoeuer thus by Nature stands the case with all men, yet such among the rest, as doo belong vnto [Page] eternall life, the Lord doth not alwayes leaue in this wretched condition, but in due & conuenient time deliuereth them from the power of darknesse, and bring­eth them into the liberty of his adopted children, and sanctifyeth them for the aduancement of Gods glory, and for the sealing of their owne saluation, in the fruits of the spirit, in all goodnesse, righ­teousnesse, and truth, according to their seuerall places and callinges, and the di­uers occasions that are offred. Dost thou then see any man carelesly and securely continuing in his old and former sinnes, that either from his cradle or otherwise heeretofore, hath bin a vaine swearer, or a blasphemer, a whoremaster, a drunkard, a wrangler, a scoffer, giuen to contenti­on, quarrelling, or debate, a lyer, a filthy speaker, an oppressor, or a backbiter, and notwithstanding all wholesome instruc­tions and exhortations that tend to the contrary, continues so stil; is stil a known and a notorious transgessor in these or in any of thē; as som such there are, who by any good means that can be vsed, wil not be [Page] reclaimed, but alwaies continue in their vnregenerate estate, hauing so accusto­med them-selues to these and such like things, and growne to such an habite in them, that there is nowe no more hope of their chaunging to the better, then of the blacke Moore his changing his skin, and the Leopard his spots, as speaketh the Prophet Ieremy, ch. 13. Wel know such a one, whosoeuer he be, and mark him out from among all others, to bee in a most desperate and miserable condition. And howsoeuer the Lord God in mercy may heerafter cal & bring such to repentance (which is euermore to be desired & prai­ed for, if it may stād with his blessed wil) yet know their estate in the meane time, (I say againe) to be most fearful. And let al others learn by the example of such (as they tender the glory of God, and their owne saluation) to beware and take heed of continuing in sin. It being the proper­ty of Gods children when they are called and conuerted, to be so altred and trans­formed from their former corrupt & vn­warranted conuersation, that howsoeuer [Page] they cannot glorifie God in such perfec­tion as they woulde; yet the desires of their hearts, and the endeuours of their liues, are wholly addicted thereunto, and set thereupon. Whereas before, they were full of vnrighteousnesse, fornication, wickednesse, &c. (as the Apostle speaketh of the vnregenerate Gentiles, Rom. 1.) being called and conuerted, they become Ful of goodnesse, filled with al knowledge, & are able to admonish one another, as he spea­keth of the conuerted Gentiles, Rom. 15. Whereas before, all the Religion which they had, was onely in wordes and out­ward shewes, vpon their conuersion, it presently beginneth to be in al goodnes, righteousnes, and trueth, they hauing a care & a conscience to amend their liues & to practise in the whole course of their conuersation, whatsoeuer they know & professe, according to the wil & word of God. If before they were vain swearers, now they haue regarde to vse the Name of god with high reuerence whensoeuer they speake or thinke of it. If before they haue bin vnchast & dissolute, nowe they [Page] haue a care to keepe their bodies & souls chast and pure, as becom the temples of the holy ghost: If before they were giuen to quarrelling, contention, & strife, now they are peace-makers, seeke it, & follow after it: If before they haue bin scoffers, raylers, filthy talkers, or slanderers, now their care wil be to speake the wordes 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 heare them: yea, and thus stands the case with them, as touching all other perticulers that may be remembred. According as of this difference betwixt the estate & con­dition of gods children, considered both before & after their calling & conuersion speaketh the Apostle, Eph. 2. Wherefore re­member that ye being in time past, Gentiles in the flesh, & cald vncircumcision of thē which are called circumsion in the flesh made with hands, that ye were (I say) at that time with­out Christ, and were aliants from the Com­monwealth of Israel, & were strangers from the Couenants of promise, and had no hope, [Page] and were without God in the world. But now in Christ Iesus, ye which once were far off, are made neere 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 vnder mer­cy, but now haue obtained mercy. And 1. Cor. 6, 9, 10, 11. after the Apostle hath recko­ned vp a great number of wicked and vn­godly liuers, Fornicaters, idolaters, adul­terers, wantons, drunkards, raylers, & such like, plainly denouncing, that no such shal inherit the kingdom of God: hee presently addeth, saying, And such were some of you; but ye are washed, but ye are sanctified, but ye are iustified in the name of the Lord Iesus, & by the spirit of our God. Much might bee spoken, and many other places alledged, but by this already deliuered, wee may plainly see, what a great change and alte­ration the Lord dooth worke and bring to passe in all those that do belong vnto him. In all those (I say) that doo belong vnto him; for the Wicked, howsoeuer they may sometimes haue some prick of [Page] conscience, and sodaine motions vnto that which is good, and so as they may seeme to be sorry for their sins, and verie resolute to walke in newnesse of life; yet as such motions are neuer wrought in them by Gods sanctifying spirit, so haue they neuer any certainty of continuance, but as a flame or flash of fire in strawe or stubble, as they suddainly arise vpon car­nal respects, so as sodanly do they vanish & passe away againe. 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 heere (to conclude withall) that one course is to be taken with the godly, and another with the wicked, aswel in the Ministry & preaching of the Gospell, as otherwise. Such as continue in their lewdnesse, and will not bee reformed (but harden their harts, and make stiffe their neckes against such wholsom aduise and counsel as ten­deth thereunto.) Such are to be reproo­ued and vpbraided, aswell with their for­mer, as with their daily transgressions. A man may boldly say to such a one, thou [Page] hast alwayes bin of a lewd and vngodlye disposition, as eyther in this or in that re­spect, and so thou art stil; we shal do such no wrong at all, though wee lay to their charge, and vrge to their Consciences, one and the same sinne and offence, and that againe and againe, yea, so long as they continue therein without Repen­tance. But when a man that hath bin of a lewd disposition, is now become an ho­nest man. If he were in time past, either a vaine swearer, or a whore-monger, or a drunkard, a malicious, enuious, or a con­tentious person, or any other way euill inclined, and hath now left his olde and former sinne, and endeuoureth to walke in a better way. It standeth with no war­rant from Gods word, to obiect any for­mer matter at all, to the disgrace of such a one. But God is to be glorifyed for his Conuersion, and the party encouraged by all good meanes to a zealous procee­ding in the obedience of the trueth. So that fitly are all such heere met withall, and iustly reprooued, who (to the dis­grace of the glorious Gospell of Iesus [Page] Christ which they professe) are very rea­dy to vpbraide those that feare god with the sins and transgressions of their vnre­generate estate with such faults & trans­gressions as they haue cōmitted before the time of their calling. As many such there are, who if they heare any thing vt­tred to the praise and commendation of any man (for godlines & religion) whom they do not affect. If they knowe or can call to minde, or do but heare of any vn­warranted behauiour, committed by thē in the former part of their life, great or smal; how long ago soeuer it wer done, & how penitent soeuer for it, they haue bin since, yet will they be sure, eyther to cast it in their teeth (if they presently confer with them,) or to blaze it abroade to the greatest reproach and disgrace of them, they possibly may. Thus did not the Apostle Paule deale with the Ro­manes. After their calling and Con­uersion, hee vpbrayded them not with their former Idolatry and prophanesse, howe great and horrible soeuer it were, But God be thanked (sayeth hee) Rom. 6, 17 [Page] That ye haue beene the seruants of sin, but ye haue obeyed from the heart, &c. And thus (I say) ought we to do, reproaching onely such with their former transgressions, who wilfully and shamelesly continue in them, but neuer obiecting to the disgrace of any reformed Christian, what he hath bin in times past, but giuing thankes vn­to God for that hee is now. And the which, to the end we may do in vpright­nesse of hart, and without respect of per­sons, as occasion may be offered: Let vs humble our selues before God in pray­er, and craue the gracious assi­stance and direction of his blessed spi­rit.

LOuing and Christian Reader, when the precedent Sermons were ready for the Presse, 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 passe (through an ordinary and orderly succession) that these two ensuing, were likewise Preached. The which two, finding no better entertainement then the former, but the first of them being as much cauilled at, peruerted, and derided: some of the hearers applying it to themselues, and that as particularly as if they had beene expresly named and pointed out. And there­vpon kicking and spurning at it, as if all were spoken of mallice, and as if the Pulpit were made a place by the Minister (by the disgra­cing of them) to reuenge himselfe. It hath therefore bin thought requisite, by some well affected, that they should be added vnto the other, and that altogether should bee tryed and examined by such as feare God, & haue godly wisedome & vnderstanding to discern. [Page] [...] [Page] [...] [Page] Vnto whose censure, the Preacher doth most cheerefully and willingly, yeilde and submit himselfe.