Sermons Upon Romans 11:2-8, Sermon 8
The eight Sermon.
It followeth in Verse 7.
But the election hath obtained it, and the rest hauehave beene hardened.
IN these wordes, the Apostle sheweth the Reason wherefore Israel generally attained not vntounto 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 onelyonly planteth in their hearts, a true and liuely Fayth, in the promises of Gods 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 vntounto 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 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 hauehave their eyes opened, & their hearts sanctified by the spirite of God, in the ministry & preaching of the gospell, all such hauehave (whiles they are heere) a pledge and earnest of that eternall life, which is to come; and as many as hauehave their eyes blinded, and their hearts hardned in this world, and so continue: such can hauehave 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 vntounto them. Such as are puffed vp with vain conceits of their owne righteousnesse, make account to iustify them-selues, and that (if not wholy, yet in part) they doe deserue Gods fauor, and are worthy of his louelove: 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 vntounto 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 vnderunder 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 louelove, imputeth vntounto 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 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 vntounto him saying; Come vntounto 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 vntounto 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 vntounto 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 onelyonly in it selfe the sauour of our life, and the power of God to saluation, should thus be a sauour of life, and a worde of saluation; but vntounto 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 louelove 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 eueryevery good thing, and to peruert the same to their destruction; yea thus taking occasion by the word of life and health, to hauehave 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 vponupon 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 louelove, 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 vntounto 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 duplicate page duplicate 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 vsus, and not within vsus; that is to say in gods predestination and free merciemercy, 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 Paule) hath obtained it. Marke the wordes well, he dooth not say the Elect, but the election hath obtained it. As if hee should hauehave 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 hauehave done, but altogether through the Lords free goodnesse, and meere mercy, according to that of the Apostle, 2 Tim. 1, 9. Who hath saued vsus (sayth hee) and calling vsus with an holy calling, not according to our workes, but according to his owne purpose & grace, which was giuen to vsus 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 vntounto life whom hee will hauehave to be saued and accounted among the iust. So many of the Israelites as belonged vntounto Gods election, as they sought for Righteousnesse and Saluation, through fayth onelyonly in the promised Messiah, so they fayled not most effectually to obtaine the same: Whereas on the contrarie, if they had not beene elected, then as they coulde not possibly hauehave sought it after this maner; so had it beene as vtterly vnpossible for them to hauehave 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 louelove and goodnesse of god might appeare to be (as it is indeed) the highest cause of all, the Originall and efficient (I say) not onelyonly 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 hauehave already spoken at large in another place, and therefore need not heere stand longer vponupon it. OnelyOnly 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 giuegive 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 vntounto themselues & their posterities: what a shame is it then for vsus, 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 giuegive 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, louelove: 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 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 hauehave 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 hauehave 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 the time wherin we now liue, shal we say that they hauehave 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 eueryevery 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 vntounto 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 hauehave spoken of, is most forcible to bri…g vntounto all such Vse. 2 as hauehave it, most notable matter of endles 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 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 vponupon them for the same, yet will they not blush, nor be ashamed themselues; they will iustify it, and still hold on it, till they hauehave 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 hauehave bin hardned. When he thus addeth of the residue that They hauehave 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, for the wicked beeing forsaken of God, can do nothing in all their deeds, words, and counsels, but prouoke, heape, and pull vponupon 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 hauehave sufficiently considered, in that which hath beene spoken at sundry times before, and wee shall hauehave 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 onelyonly 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, hauehave neuer the grace to seeke for Righteousnesse and Saluation, as they should doo, with a true Fayth in Christes name; but hauehave euer-more a vaine trust and confidence in their owne woorthinesse, and make account to bee iustified by theyr owne merrites; euen so, hauehave they alwaies not onelyonly beene most woorthily 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 hauehave 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 vntounto 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 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 hauehave true faith planted in their hearts, to take sure holde vppon the free mercy of God in Christ Iesus for their saluation, or to hauehave 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 vponupon 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 onelyonly 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 so loud in their eares, yet is it vtterly vnpossible that their hearts should bee truely conuerted, whatsoeuer be said or done, as they hauehave 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 vntounto another, vntill they hauehave 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 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, vntounto naturall reason to bee verie contrarie, that GOD will hauehave his Word and Gospell preached to such wicked and vngodly men, and that they should not only be taught 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 vnderunder, alwayes remembering this fearefull saying of the Lorde, Esay 6, 9. which not onelyonly 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 vntounto 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 hauehave 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 vntounto 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 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 onelyonly 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 hauehave 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 vntounto thē, they should not hauehave had sinne, but nowe hauehave they no cloake for their sinne. He doth not say, that if he had not come, they should hauehave beene without sinne, but that their sinne should hauehave been lesse grieuous, & more tollerable; for after they had once heard Christ, and had bin taught, exhorted 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 hauehave learned, beleeued, & obeyed, if they might hauehave bin taught, but clean contrariwise enforced to confesse, that they hauehave bin taught & exhorted, & most plainly shewed the good and right way, but wilfully hauehave 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 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 vponupon 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 vntounto the Seruants of God, to be thus recompenced for the paines which they take, and for the tender care which they hauehave of the good and saluation of such as are committed vntounto them: but when they hauehave recourse vntounto 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 duplicate page duplicate page there shall euermore bee a Serpentine brood, that will alwayes be hissing, snarling, and barking at them, and will neuer cease nor giuegive ouer their malice & mischiefe vntil they hauehave 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 vponupon 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 vntounto him, according to that of the Lord, Es. 59, 10, 11 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 giuegive seede to the sower, and breade vntounto him that eateth: So shal my word be that goeth out of my mouth, it shal not returne vntounto 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 vntounto 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 vntounto death, and to the other, the sauor of life vntounto 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 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 onelyonly 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 into euerie one of vsus. For what is the best of vsus, but a lumpe of Clay? And howsoeuer in Gods counsell, wee are chosen to saluation, yet in our selues wee are all shut vp vnderunder 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 hauehave 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 vsus 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 vsus. All this (I say) duly considered, is verie forcible to mooue vsus to feare and trembling, and to make vsus confesse (as the trueth is) that it is onelyonly the Lordes merciemercy, that wee bee not vtterly duplicate page duplicate 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, 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 vntounto 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 onelyonly 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 onelyonly good thinges, but also bad; so should there bee Hypocrites and carnall Gospellers from time to time, not onelyonly such as with vpright hearts and good Consciences doo serue and obey the Lord Christ, but such also as are euen Reprobate to eueryevery Good 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 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, he will not be double tongued, nor giuegive 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 vntounto 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 hauehave 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 vponupon, and to reproach the Ministers and Preachers of the Gospell; or who being kindly entertained as a familiar companion, 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 giuegive 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 louelove of his Neighbours, nor reiect such wholesome exhortations as tend to the establishing of peace & louelove, he woulde not say and vnsay at his pleasure, nor make account to braue & face out matters against right and equity, & 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 louelove 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 vntounto his pathes, remaining resolute in such thinges onelyonly, as are grounded thereupon, and not presuming to turne aside from the same, 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 vsus all, yea and eueryevery one of vsus that is heere present, if it may stande with his most blessed will and pleasure, for Christ Iesus his sake, Amen.