Sermons Upon Romans 11:2-8, Sermon 5
The fift Sermon.
Rom. 11.4, 5, 6.
Which hauehave not bowed the knee to Baal, &c.
IN these words, the Lord maketh a description of such as were preserued in the dayes of Elias, by the fruit 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 vntounto him, and not onelyonly so, but carrying with him to the whole people of Israell, to the same abhomination, except onelyonly those few of whome the Lord speaketh heere vntounto Elias.
In the Description of the 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 giuegive any consent or wel-liking to any other manner of Worship, then himselfe hath prescribed & commaunded. It is not enough to louelove 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 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, hauehave liued in peace and prosperity, if onelyonly in outward maner, they would hauehave serued the Idols of the Gentiles, and but with the gesture of their bodyes hauehave bowed themselues to Baal; but they knowing the Lord to hate al hypocrisie and dissimulation, and that not their soules onelyonly, 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 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 onelyonly 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 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 hauehave any visible forme of him, and that the maiestye of God is defyled, when hee beeing without a bodye, is likened vntounto 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 vntounto 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 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 hauehave neither life, nor mouing, nor any thing at all, like vntounto 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 vntounto 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 hauehave 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 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 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 hauehave done much hurt, and the people of God hauehave 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 giuegive themselues thereunto for a time, yet in the end, continuing without Repentance, hee will not fayle most seuerely (according to his Righteous Iudgements) to punnish and take vengeance vponupon them for the same: according as Esay 42.Esay 42, 8. I am the Lorde, this is my Name, my Glorie will I not giuegive 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 vntounto him, to hauehave it giuen vntounto 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) the lesse can he abide, that his Wife should giuegive and encline her louelove and liking to another: euen so, the Lord hauing wedded vsus (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 vntounto 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 vponupon 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 vntounto a reprobate mind, to do those things which are not conuenient. Heereof we hauehave a notable example and discourse. Ezek. 8. where wee read that when the Prophet Ezek. was carried of the Spirit by the haires of his head into Ierusalem, he saw in it, not onelyonly 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 vntounto 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 hauehave pittie, 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 onelyonly true God, according to that, Mathew 4.Math. 4, 10. out of Deutronomy 6. Thou shalt worship the Lorde thy God, and him onelyonly 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, onelyonly and alone is to bee serued: so is it his good will and pleasure, onelyonly 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, vntounto 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 hauehave any thing at all worshipped besides himselfe, cryeth out. 1 Kings 18.1 Ki. 18, 21 vntounto 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 hauehave 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 vponupon any other. And 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 onelyonly 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 giuegive glorie to him, and worship him, that made heauen and earth, and the Sea, and the fountains of water. Reuel. 22, 8And Chap. 22. I fel downe (saith Iohn) to worship before the feete of the Angel, but he said vntounto 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 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 vntounto 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 vntounto 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. 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 louelove 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 hauehave 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 vntounto 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, 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 giuegive my first borne for my transgression, euen the fruit of my bodye, for the sinne of my soule? VntoUnto 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 louelove 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 onelyonly 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 and delight. For eueryevery 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, 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 giuegive themselues wholly to Idolatry, bowing, falling downe, and creeping euen to very Stockes and Stones; which hauehave eyes and see not; eares and heare not, &c. But let vsus 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 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 vntounto 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 onelyonly 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 vsus otherwise, when hee sayeth,Hab. 2, 18. Habbacuk 2. that it is onelyonly made, To bee a Teacher of lyes. And Zachary 10.Zach. 10, 2. Ier. 10, 8. The Idols hauehave spoken vanity. And Ier. 10. The stock is a doctrine 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 hauehave thē. Thirdly they say, it was lawfull for the Israelites to hauehave figures; as the Cherubim, Seraphim, and diuers pictures in the Temple of Salomon, and that therefore it is lawfull for Christians to hauehave 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 hauehave 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 onelyonly weake, but vaine and foolish. 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 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 vntounto it, they nothing at all offend, although with their bodies they bow vntounto Baal, and do reuerence in outward appearance to idolaterous worship; euen so, it teacheth vsus, not onelyonly 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 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 onelyonly and alone is to be worshipped; we louelove him therefore aboue all, feare him aboue all, pray to him only, acknowledge him alone to bee the onelyonly 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 create in vsus new hearts, and to renew right spirits within vsus. In which Praier, we hauehave need to bee so much feruent and earnest, not onelyonly 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 vsus vppon, to striue against this Naturall hypocrisie of ours, and not onelyonly to represse and keepe it vnderunder, 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 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 vntounto 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 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 louelove, 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 vntounto 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 the Church at that time, and howe the Lord most mercifully reserued vntounto 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 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 vsus, 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 hauehave hope. That by the experience of gods louelove 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 vponupon the wicked, we might learne to reuerence 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 vponupon 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 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 vponupon 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 louelove 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 hauehave had. I will not stande vponupon many particulars, but if I should go no further, then to the experience of Gods louelove, in the abasing of his Sonne, vntounto 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 spared not his owne Sonne (sayeth hee) but gaue him for vsus all to death: how shall he not with him giuegive vsus all thinges also? Marke the Sequell; Howe shall hee not with him giuegive vsus all things also. Plainly thus giuing to vnderstande, that the experience and assurance of Gods woonderfull louelove, in abasing his Sonne so farre, as to take vponupon him our Flesh, and to suffer death vponupon 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 onelyonly begotten Sonne, vntounto 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 duplicate page duplicate page vponupon vsus such things, as are of lesse valew, as health, peace; much more will turne all afflictions to our good, giuegive vsus 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 hauehave our being, how he hath created vsus 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 vsus as great a measure of a godly resolution; of faith, hope, louelove 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 vsus, 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 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 hauehave 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 vponupon vsus 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 vntounto 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 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 vsus, is a zealous resolution, for the glorifying of God in a constant and couragious enduring, of whatsoeuer troubles, afflictions, miseries, and calamities, may come vponupon vsus in this life, and so, as wee thus from time to time, reason and conclude with our selues. The Lord hath bestowed these and these inestimable benefites and blessings vponupon 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 LoueLove: Therefore will I LoueLove him, therefore will I depend vponupon 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 wards him, to trust in him, and to resolue vponupon 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 vponupon vsus, or shewe vsus 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, hauehave done neuer so much for vsus, & 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 vntounto the Lords Maiestie, the honour, glory, and prayse that is due, and of right belonging vntounto him; the greatest part passe all ouer, euen like the Horse and Mule (as Dauid speaketh) that hauehave 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 thought vponupon, or once called into question. Thus much as touching the generall consideration. Now more perticulerly, when hee saith not onelyonly, 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.