Sermons Upon Romans 11:2-8, Sermon 7
The seauenth Sermon.
Verse 7. What then? Israel hath not obtained that he sought, &c.
IN these words the Apostle concludeth his former argument, that not all the Israelites generally do belong to eternal life, but only such as are elected: as if he sayde, what now remayneth to bee spoken? But onelyonly the elect and faythfull, who by grace are called and separated from the rest, hauehave attained vntounto 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 not in Christ Iesus, as they should hauehave 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 onelyonly 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 hauehave had it, (our Lord Iesus Christes person onelyonly excepted) but Abraham had it not, for his righteousnes 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 louelove, 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, 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 hauehave any conceit of their owne righteousnesse, the righteousnes of God in Iesus Christ, neither doth nor can appertaine vntounto 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 vntounto thee, and vntounto vsus 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 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 onelyonly 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, hauehave no conceit of any righteousnesse of their owne, but acknowledging themselues most wretched and miserable sinners, and woorthy of 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 hauehave some righteousnes of their own, whereby though not altogether, yet in some measure they deserue Gods fauour, and are woorthy of his louelove: 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 louelove, 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 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 vsus 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 vntounto vsus, 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 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 vntounto righteousnesse, duplicate page duplicate 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 vntounto 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 merciemercy to whome I wil shewe merciemercy, and wil hauehave compassion on whom I wil hauehave 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 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 hauehave their obedience accepted of God, through the worthinesse and righteousnesse of Iesus Christ freely, and of the Lords meere goodnesse imputed vntounto them, who (as the Apostle saith in the tenth Chapter) is the end of the Lawe, for righteousnesse vntounto eueryevery one that beleeueth: then surely, they should not hauehave 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 respect in any thing they did vntounto the imputation of Christes righteousnesse, to hauehave their obedience accepted in him: therefore by this presumption, in proudly taking that vponupon 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 eueryevery 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 vntounto 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 in the performance of the duties of the Law, we might know and beleeue, that for his sake onelyonly 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 vntounto 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 onelyonly 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 vtterly voyde of all opinion of their owne Righteousnesse, and making no account of merriting any thing by their owne workes, had come vntounto God, by Faith onelyonly in Christ Iesus, their estate should hauehave 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 vponupon. 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 hauehave 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 hauehave 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 words, For they hauehave 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 in an ydle and voluptuous kinde of life. And therefore at the first, they flocked vntounto 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 giuegive 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 vntounto the death, as an vtter enemy to the Law of God, and not worthy to liue vponupon 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 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 vponupon 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 onelyonly in his obedience & satisfaction: vntounto 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 hauehave 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 vponupon them, and not onelyonly if they be vnbeleeuing 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 onelyonly, 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 onelyonly in the meere mercy of god, and not in any righteousnesse, that may either be within or 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 by the will of God onelyonly 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 louelove, yet in this respect they do but lose their trauel, when they hauehave 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 vsus; 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 hauehave such an absolute power abiding in vsus, 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 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 vponupon it. OnelyOnly whereas they obiect and say, that if man hauehave no Freewill to that which is good, then is he no better then a stocke or stone: I answere, that although we hauehave 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 vntounto, 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 vsus by his spirit, we shal hauehave good thoghts, good affections, holy purposes & endeuors, we shal louelove the Lord with al our heart, with al our soul, & with al our mind, but if the lord assist vsus not with his heauenly grace, we shall hauehave no good thought, affection, purpose, or endeuor at al, much lesse any action that can bee good and holy in the sight of God. Heerein is louelove (saith S. Iohn) 1 Epist. 4, 10. not that we loued God, but that he loued vsus. Now if he loued vsus before we loued him (as the Apostle saith expresly) then is it most plaine, that our LoueLove towards him, could not bee, because of his louing and electing vsus: 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 vntounto him, and to walke in holinesse, whereunto hee hath elected them. Whereupon it plainely 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 hauehave 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 vsus further, that being assured through the witnesse of Gods spirit in our hearts, that wee hauehave 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 louelove of God in Iesus christ confessing (as the truth is) that if he had not preuented vsus 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 hauehave remained in the state of condemnation. And heerewithall also, that we bee so farre from taking occasion or 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 hauehave. 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 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 vsus 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 before the iudgement seate of God, or whereunto any promise of saluation is annexed, but onelyonly this Faith, not as it is a quality in vsus, or an action in our soule, but as it is sanctified & set a part by God to bee the onelyonly instrumentall meanes, whereby we aprehend the grace & mercy of God, and apply perticulerly vntounto 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 onelyonly 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 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. VponUpon the view and consideration of all these places, wee may clearly conclude, that they import as much, as fayth onelyonly, 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 vponupon vsus the profession of the same, with any carnal or worldly respect, as if our estate 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 vntounto 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 vntounto 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 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 vnderunder the waight and heauy burthen of their sinnes, as Math. 11, 28. Come vntounto 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 vponupon 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 hauehave sufficiently considered in that already spoken. For this cause most notably speaketh the Apostle. 1 Cor. 1, 23, 24. We preach Christ crucified (saith hee) vntounto the Iewes a stumbling blocke, and vntounto the Grecians foolishnesse, but vntounto 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 vntounto 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 vponupon them: VntoUnto 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, 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 hauehave 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 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 vsus vponupon, to pray and beseech the Lorde, so to furnish vsus 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, eueryevery true Christian heart, may easily perceiue, and conclude with himselfe.