Sermons Upon Romans 11:2-8, Sermon 9
The ninth Sermon.
Rom. 11, 8.
¶ According as it is written: God hath giuen them the Spirite of slumber, eyes that they shoulde not see, and Eares that they shoulde not heare, vntounto this Day.
THE Apostle hauing before made a diuision of the Iewes, as some to be elected, and belonging to eternal life; and some on the contrary, to be blinded and hardened. Now forasmuch as hee knew well, that this Doctrine woulde seeme very odious and loathsome in the hearing of the Iewes, that hee shoulde seeme to affirme, that any of them could possibly be either hardened or forsaken, seeing they were al the children of Abraham, and lineally descended of the stocke and generation of those holy fathers, vntounto whome, and vntounto whose seede, God made his couenant & promises of euerlasting mercy; he therefore in this place, manifestly approueth, that which he had spoken before of their reprobation and hardning, by the expresse sentences and Testimonies of the holy Scripture. As if he said, the Scripture speaketh euidently of the blindnesse and hard-hartednesse of the Iewes, and therfore there is no cause or reason (saith S. Paule) wherefore they should be offended, or take it vnkindely, although I do distinguish after this manner, betwixt the elect and reprobat. The sentences of the Scripture which hee alledgeth for the confirmatiō of this point, are in number three; the first two out of Esay 6, and 29. in these wordes which I hauehave now read vntounto you, God hath giuen them the spirit of slumber, eyes that they shold not see, and eares that they should not heare. And the third is out of Psalme. 69. in that which followeth; And Dauid saith, Let their Table be made a snare, &c. As touching the two first; forasmuch as the Apostle, as also the Prophet, speaking of the stubbornesse and reiection of the Iewes, attributeth in both places, the sending vponupon them the Spirite of slumber, the blinding of their eyes, and the stopping of their eares vntounto God, saying; God hath giuen them the Spirite of slumber, &c. According as also cha. 29. the prophet saith euidently, that the Lord hath couered them with a spirit of slumber. And as expressely also, Chap. 61, That they should heare indeed, but not vnderstand; and plainly see, but not perceiue. According also, as euen in this sence, is the selfesame sentence alledged by our Lorde Iesus Christ himselfe, Math. 13. by Iohn the Euangelist, chap. 12. and by the Apostle▪ Actes 28. Wee are first to obserue from hence, for the generall point of Doctrine. That whereas Doct. 1 some remaine in blindnesse, ignoraunce, and infidelity, and so as they harden thēselues to commit iniquity, and neyther do nor can repent them of the same: this wilfull blindenesse, stubbornnesse, and hardnesse of hart, commeth not to passe, without, or against the will of God, but by his certaine knowledge, prouidence, and decree. According as besides the plaine and expresse words of this Text, where hee saith that God hath giuen them the spirit of slumber, &c. It doth clearely appeare in plentifull other Testimonies and examples, that there is no kinde of wickednesse committed at any time, or in any place of the World, how little or great soeuer it bee, but the Lord knoweth it, fore-seeth it, and directeth it, that it passe not in any measure, beyonde the boundes and limits which hee hath prescribed; yea, he doth not simply permit and suffer; but euen appoint and ordain that it should be so.
The Lord sayde vntounto Moses, not once, but diuers times concerning Pharao, that hee had hardened his heart, and that hee woulde harden the same. Hee did not say, that hee woulde permit or suffer his heart, but hee plainely sayde, I will harden Pharaohs heart, and I hauehave hardened his heart, as Exodus 7, 3. and 10, 1. For which very cause, concludeth not the Apostle. Romanes 9, 18. that God hardneth whom he permitteth or suffereth to bee hardned; but that he hardneth whom he will.
The Apostle saw no cause, why mercy was shewed vntounto some; and why others were left in Infidelity and hardnes of heart, but onelyonly the will of God; and although the Reprobate hauehave of themselues, and do cary with them from their Mothers Wombe, sufficient matter of their hardning; yet if we looke into the first and Originall cause after Adams fall, it is comprehended no otherwise, then onelyonly in the will of God, so that as hee hath mercy on whom he will; so whom hee will, hee hardeneth. As of his infinite goodnesse and mercy, hee worketh by his spirit, in his chosen children, Faith Repentance, Patience, Meekenesse, and a true sence and feeling of his mercy. So dooth his iust iudgement and iust wrath, conceiued against sinne, work by the spirit of Sathan, hardnesse, and a sence and feeling of his iust displesure in the other. This may be made more plaine by diuers examples. No man can deny, but that it is a great and greeuous sin, that a false Prophet shoulde come and deceiue the people of God; Neither againe can it be denied, but that it is a great sinne to deceiue a Prophet: and yet doth the Lorde in the Scripture, attribute vntounto him-selfe both the one and the other. For this is most certaine, that no false Prophet hath at any time risen, whom the Lord for one of these two causes hath not stirred vp, either by him to try the constancy and fidelity of his chosen Seruants, or else to blinde and harden those, that delight not in the truth. Now Moses, Deut, 13, 1, 2, 3. speaketh on this manner; If there arise among you a Prophet, or a dreamer of dreames and giuegive thee a signe or wonder, and the sign and the wonder which he hath told thee, come to passe, saying; Let vsus goe after other Gods, which thou hast not knowne, and let vsus serue them: Thou shalt not hearken to the words of the Prophet, or vntounto that dreamer of dreams; for the Lord your God prooues you, to knowe whether ye louelove the Lord your God, with all your heart, and with al your soule. Nowe,Tentat deus nō ad precatum sed probationē non vt malum fiat sed vt bonū patefiat if it bee the proper office of God, to trie, tempt, and examine the harts of his people, as the Holy-Ghost in these wordes, doth affirme; then is it plaine, that false Prophets be Gods instruments, appointed for this purpose. And now, as touching the second, that God deceiueth the Prophet, the Prophet Ezekiel, chap. 14. witnesseth the same in plain termes, saying; If the Prophet be deceiued when he hath spoken a thing, I the Lord hauehave deceiued that Prophet, and I wil stretch out mine hand vponupon him, &c. Yea, this deceiuing dooth the Lorde yet more plainely challenge vntounto himselfe, 1 Kinges 22, 20, 21, 22. by that solemne proclamation made in the eares of the Prophet Michaiah, and boldlye by him againe pronounced in the audience of two Kings, Ahab and Iehoshaphat. And the Lord sayde, who shal entise Ahab, that he may go and fal at Ramoth Gilead? And one sayde on this manner, and another saide on that manner. That there came foorth a Spirite, and stoode before the Lorde, and saide; I will entise him: And the Lord sayde vntounto him, where-with? And hee sayde, I wil goe out, and bee a false spirite, in the mouth of all his Prophets. Then hee saide, thou shalt entise him, and shalt also preuaile, goo forth, and do so.
Now to make a publick proclamation to call forth one to deceiue, to send him forth, and to giuegive him power to preuail, that this is not a simple permission, or a thing which God suffereth against his will; it is so cleare, that we cannot desire any thing more apparant. Agayne, no man can deny, but the incest of Absolom was no little, but an horrible sinne, and yet that it was not committed without Gods Decree, it is plaine by the wordes of the Lord spoken to Dauid by the Prophet Nathan, 2. Sam. 12, 11. Thus sayth the Lord, Behold, I wil raise vp euil against thee out of thine owne house, and will take thy wiues before thine eyes, and giuegive them vntounto thine Neighbour, and hee shal lye with thy wiues in the sight of this Sun. But letting all the rest passe, which might bee remembred. I will produce one onelyonly example more, and then proceede. There was neuer any facte from the beginning of the world, more wicked (if the Instruments be considered) then was the cruell & ignominious death of the son of God, our Lord Iesus Christ. And yet marke what the Holy-Ghost, Actes 2, 23. dooth attribute vntounto GOD as touching the same. Him (sayth S. Peter) hauehave yee taken by the hands of the wicked, beeing deliuered by the determinate counsell and fore-knowledge of God: and hauehave crucified and slaine. And cha. 4. S. Peter, and S. Iohn pray after this maner. Doubtlesse against thy holy sonne Iesus, whom thou hadest annointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel gathered them-selues together, to doo whatsoeuer thine hande, and thy counsel had before determined to be done. In which words, where he saith, that the wicked did whatsoeuer God did forsee and determine before hand; yea & what his hand, that is his power and counsell had before decreed to be done: It is plain that he meaneth a matter of farre greater weight and importaunce, then a simple permission or suffering of it. But nowe against this Doctrine, there are diuers obiections. First, that God cannot auoide the iust note of iniustice and partiality in blinding and hardning some more then other, and that he must needs be the author of their sinne and euill, whom he so blindeth and hardneth. For aunswere wherunto, first we must know that faith, true repentance, and remorse of conscience, zeale of Gods glory, and all other like speciall graces, proceed wholy from God, who is at his liberty, to impart and bestow them as pleaseth him. Although he giuegive grace and Fayth to neuer so few; and leaue all the rest in neuer so great blindnesse, infidelity, and hardnesse of heart, yet offereth he wrong to no man, seeing it is altogether at his owne choise whether any shalbe partakers of his mercy or no, as Rom. 9, 15. out of Exod. 33. I wil hauehave merciemercy on him, to whom I wil shewe merciemercy, and I wil hauehave compassion on him, on whom I wil hauehave compassion. So that the grace and mercye of God is free, the extēding of it is not tied to this man, to this time or place, but all going according to the will of his eternall purpose, as Iohn. 3, 8. The winde bloweth where it lusteth, and thou hearest the sound thereof, but canst not tel whence it commeth, and whether it goeth, so is euerie man that is borne of the spirite. If a mortall man refuse to doo that which lyeth at his owne choyse whether he wil do it or no, he is not to be blamed thogh he do it not: Much lesse then, ought the Lord of heauen and earth to bee accused or found fault withall, in the effecting of his will, seeing (as it is fit) he is at much more liberty, to do ot not to do as pleaseth him. So that we must take heed, that we neuer call the will of God into question or disputation, further then himself hath reuealed it in his word, but in feare & trembling euermore submit our selues vntounto it, as vntounto a will, that willeth nothing but that which is iust and right, although we bee not able to measure and comprehend the highnesse and excellency of his proceedings. We must learn to set more by Gods glorye, then by our owne saluation, and know God to bee a God, that doth vponupon the earth, not only mercy and trueth, but also Iustice and iudgment, and so euermore & in all thinges, yeeld to his Maiesty all Glory, Honour, and praise; according as of right it belongeth vntounto him.
Secondly, whereas the Lord is sayde to harden, and to giuegive vp into a reprobat sence; in these two respects is he saide so to do; first, because according to the eternal purpose of his owne wil, he withholdeth from the reprobate the gracious regeneration & sanctification of his holy spirit, of the which beeing destitute, it is vtterly vnpossible that they should doo any thing pleasing God, or acceptable in his sight. And the reason is, because nothing commeth to passe without, or contrary to his purpose and decree, the Lord in the same his purpose & drecree, neuer declining from his owne nature, but alwaies remaining most holy, iust, & righteous in eueryevery proportion and respect. Neither vntounto Pharao, nor vntounto any other vngodly reprobate, did or doth the Lord at any time giuegive any wicked commandement or euill thought, but those wicked thoughts and euill motions which are in them by nature, & through the instigation of satan, as he doth not purge them of them, so doth his wisedome vse them to the glory of his owne name, to the good of his children, & to the vtter confusion of such workers of iniquity; & who dare affirm, that in this kind of dealing, ther is any vnrighteousnes in God at al, or that he is the author of their sin? which he putteth not into their harts, but being therin already, ordereth, directeth, & desposeth it to a good end. Thou art not a God (Ps. 5, 4 5.) that loueth wickednesse, neither shall euil dwel with thee. The foolish shal not stād in thy sight, thou hatest al them that work iniquity. The prophet in these words plainly declaring, that nothing can be more contrarie to the Nature of God then sin & naughtinesse. And for this cause also dooth the Apostle, Rom. 5. deriue sinne, death, and damnation from Adam: but from God, grace, forgiuenesse and life, through the mediation of Iesus Christ. And in chap. 7. he euidently declareth, that the Lawe is holy, and the commandement iust & good, insinuating thereby, that in God, or in his wil, there springeth not any litle spot at all of sinne or vnrighteousnesse. And Rom. 3.5. If our vnrighteousnesse commend the righteousnesse of God, what shal we say; is God vnrighteous that punisheth? God forbid. Al these places do plainly conclude, that howsoeuer God hath made the Wicked man for the day of euill; and howsoeuer there is no sinne committed by any of them without his will, yet is hee by no meanes the author of any mans wickednesse, but alwayes remayneth most righteous in all his wayes, and holy in all his workes, as the Prophet speaketh further. Psal. 145. Thus much as touching the generall point: Now more perticulerly, when he saith that god hath giuen them the spirit of slumber, it is asmuch as if hee shoulde say, that God hath giuen them vp into a deepe security, so as they remaine euen sencelesse, and without any true feeling and perseuerance of the sincere will and waies of the Lord, to glorifie his Maiesty in a constant faith and obedience accordingly. After this maner, plainly giuing to vnderstand, that whereas there are some so carelesse and secure, and so fast asleepe (as it were) in the delights and cogitations of worldly pleasures, as that they make no reckoning of, neither are any thing at all moued, either with the sweet promises of Gods grace and mercy in Christ Iesus, to bring forth the fruits of true faith and repentance in the whole course of their life, or with the dreadfull threatninges of his iudgements to abstaine from doing euill, but lye still, as it were benummed and sencelesse, in a dull and heauy slumber. Again whereas there are some, who although the truth and simplicity of the glorious Gospell of Iesus Christ be neuer so plainly layd open before their eyes, and most familiarly applyed to their consciences, and so as they cannot choose but see the way of life & saluation, do yet notwithstanding remaine still in their Naturall blindnesse, infidelity and prophanenesse, without any effectuall calling, or any sauour of sanctification. All this comes to passe, thorough the iust and righteous iudgements of God, so depriuing them of his grace, as that they can neither possibly be allured to faith and repentance, by the promises of Gods mercy, nor terrified from vngodlinesse, by the denouncing of his iudgements. What pains soeuer bee taken, and what meanes soeuer be vsed, to make them see & vnderstand the wayes and will of the Lord; yet will they remaine in obstinacy and hard-hartednesse against the same. After this maner stoode the case and condition of the Iewes; insomuch, that through the iust and righteous iudgment of God, by reason of their proud conceits of their own righteousnesse, and of their Tyrannous cruelty against the Sonne of God, & his faithfull seruants, whereas they thought themselues wise, they became fooles and sencelesse (as the Apostle speaketh of such, Ro. 1.) and whereas they perswade themselues clearly to perceiue & vnderstand the depth of Gods Mysteries, they approoued themselues vtterly blind and ignorant of the same, without discerning or knowing any thing aright, and as they should do. And surely, this as I said was a iust iudgement of God vponupon them and vppon their Pride and arrogancie of heart, according as Iohn 12, 39, 40. the Euangelist plainly expresseth it, saying; Therefore could they not beleeue, because that Esayas sayth, he hath blinded their eyes, and hardned their hearts, that they should not see with their eyes, nor vnderstande with their hearts, and should be conuerted, and I should heale them. And again, ch. 9, 39. this thing declareth also our Lord Iesus Christ, very plainely saying; I am come vntounto Iudgement into this world, that they which see not, might see, and that they which see, might bee made blinde. Speaking there of the Iewes, who perswaded themselues, that they wer most holy in the sight of god, & that there was nothing hid from their knowledge and vnderstanding. Another feareful example of this maner of Gods iudgment, after this sort punnishing sinne with sin, doth the Apostle also recorde, Rom. 1, 26, 28, 29, &c. against the most filthy idolatry and abhominations of the Gentiles. For this cause (saith hee) GOD gaue them vp vntounto vile affections. And a litle afterward, As they regarded not to know God, euen so God deliuered them vp vntounto a Reprobate minde, to do those thinges which Vse. 1 are not conuenient, &c. And heerof is there also sufficient experience from day to day, which ought so much the more of eueryevery one to be duly considered, as they feele the hand of God vponupon them, in the same respect, which vndoubtedly vppon due trial and examination may be found to be very heauy. For how carelesse and secure are the greatest part of men and women, at this day; and how soundly asleepe in the cogitations of worldly profits and pleasures? And so, as they are nothing moued with any regarde either of Gods mercies or iudgements? And againe, how sencelesse, dull, and ignorant in the true knoledge of God, in the matters of faith, and their own saluation thorough Iesus Christ? Few, yea verie few there are (the Lorde knoweth) that take any true care, or make conscience of first seeking the kingdome of God and the righteousnesse thereof, that hauehave anye sound perswasion of the trueth in their hearts, together with a willing desire to walke in obedience accordingly. Al sorts and degrees professe themselues Christians, euen as all the Iewes generally accounted themselues Israelites; they will not sticke to come to the Church where the worde of God is preached, but the greatest part (as I sayd) are so bewitched with the cogitations of this vaine and transitory life, and so besotted with the pride and prophanesse of their own harts as that they are nothing at all the better either in knowledge or in obedience, for any thing that hath beene spoken vntounto them. It commeth in at one eare (as the saying is) & goeth out at the other, it neuer pierceth so deeply, as to take rooting in their hearts, but they returne home againe as blockish and sencelesse, and as farre from true Faith, repentance, & remorse of conscience, and all other good effects (if not much further) as whē they came thether; nay as if nothing woorth the hearing had bin deliuered vntounto them For this cause, most notably, Mathew 13. doth our Lord Iesus Christ resemble the hearts and mindes of such hearers, vntounto the highway, and vntounto stony and thorny ground. By the high way, vnderstanding such hearts and mindes as are beaten so hard (as it were) with the trampling of wicked cogitations, and perpetual vse of euill doing, that the word of God when it is preached, cannot possibly enter, but lieth in the top, & swimmeth (as it were) in the eare, where by the Deuils Birds, it is easily deuoured and taken away. Now one of these Birdes, which thus deuoureth the seede of Gods worde, before it can enter into the hearts of such men, is worldly security, which so lulleth men asleepe, in the delights and cogitations of earthly thinges, that they can neither fruitfully heare, eyther the sweete songs of Gods mercifull prouidence, alluring them to Repentaunce, or the dreadfull threatnings of his Iudgements, terrifying them from dooing euill. They are like vntounto those, who are taken with the drowsie sickenesse called Lethargie, vntounto whom, though a man speake or crie neuer so lowde, yet will they hear nothing nor shew any token that they are aliue; but pricke them with a pinne, and then they will open their eyes, & look sternely (for a while) as if they were angry, but by and by they are fast asleepe agayne, & behaue themselues as if they were dead. So standeth the case (I say) with al those whom God hath couered with the spirit of slumber, and who hauehave their hearts ouer-whelmed with worldly security. If a man preach vntounto them the Worde of God, bee it neuer so effectually, and in neuer so tender a desire of their good & Saluation, it nothing mooueth them: but pricke them a little, and pierce their Consciences vntounto the quicke, labour to rowze them vp from their slumbring, by discouering their apparant guiltinesse & prophanenesse. And then for a time it is with them, as with a sleeping Dogge (as the Prouerbe is) that is sodainely awaked, they will storme and chafe, and oftentimes take on, as if they were almost out of their wits. But by experience it is found, that this seldom continueth long, the guiltinesse and accusation of their owne Consciences putting them to silence, and so (as if all were forgotten, or nothing concerned them) they fall vntounto their former drowsinesse, and become as sencelesse and carelesse as euer before. But howsoeuer such wicked ones are alwaies thus slumbring and sleeping when there is any question touching gods glory and their owne saluation in the reformation of that which is amisse, eyther touching knowledge, or practise; yet is it farre otherwise with them, when there is any matter in hand, concerning the effecting of their owne will and corrupt affections in the matters of this life. Let it concerne either their profit or pleasure, and they will neither slumber nor sleepe in the effecting of it. And especially, if they hauehave conceiued any plot in theyr heads, or resolued vppon any deuise to hinder the course of the Gospel, to discourage or disgrace men in the profession of it, or to vex and persecute the Ministers and Preachers of it: in such cases as these, you shall neuer see such men (I warrant you) either slumber or sleepe. For the effecting of their will heerein, they will thinke no paines nor coste too much, and not sticke to wake and watch both night and day; and there is good reason for it. For the Diuell (whose instruments and seruants they are) knowing the faithful Preachers and professors of the Gospell, to bee chiefe enemies of his kingdome and gouernment; and that if it were not for such as they are, his sway and dominion would be far greater then it is, among the sonnes & children of men, hee is therefore euermore pricking and egging them forward to hurt & disgrace such men, by all possible means. And he must needs go (as the saying is) whom the Deuill driues. Nay marke it who wil) though such be aboue al others most greedily set vponupon the World, and care not howe they come by the wealth and Commodities of it, so as eyther by right or wrong, they may possesse it; yet when they hauehave any thing in hande against Gods Seruants, they are nothing so dilligent in following of their priuate Commodities, as they are in that. All other thinges are set aside, and slightly regarded, in comparison thereof. If they can boast that they hauehave contradicted such a Sermon, disgraced such a professor any way, by their slanderous tongues, or otherwise hurte or persecuted the Minister, or brought him to any inconuenience or rebuke: Heere is their ioy, heerein they glory and triumph. In this they perswade themselues they doo God good seruice; and no measure will they keepe in their vnreasonable insultations. Yea, and which is yet more then this, and too well founde by experience, so carefull is the Deuill to keepe such awake, and that (so long as they are in his seruice) they should neyther slumber nor sleepe, that before they hauehave ended one proiect, they are resolued vppon another. The Deuill alwayes furnisheth them with newe matter, and so as they will oftentimes boast and threaten before hand, what they purpose to doo afterward, that they will not so giuegive ouer, but what successe soeuer they hauehave in one matter, yet will they vppon him againe and againe, trouble him for this, and bring him into question for that, and so as he shall neuer liue in peace or rest. Thus you see how the case standeth with such whom God hath couered with the spirit of slumber, they are not so dul, sleepy, and sencelesse in matters of godlines and saluation, but they are as watchfull, as nimble and diligent in things vngodly and prophane: they are not so slowe and backeward to do good, but as ready and forward to do hurt; yea surely, if we shal enlarge this somewhat further, great, & most lamentable (God knoweth) is the security and carelesnesse that is among euen all sorts of men. For, if we cry generally to all such as professe the gospel, and tell them, how the Lord most miraculously and mercifully (in these latter dayes) hath restored vntounto vsus the light & preaching of his holy worde, not to the end that we should continue in sin to the defacing of his glory, but that we should take the opportunity whiles it is offered to be builded vp in knowledge, fayth, repentance, and all other like graces of Gods spirite, vntill wee become perfect members of Iesus Christ, and enioy eternal life. That our Lord Iesus Christ hath payde the price of our redemption, and deliuered vsus from the thraldom and captiuity of sinne, Sathan, death, & condemnation, to the end we should be vntounto the same our Redeemer, a people not onelyonly peculiar, but also vnspotted, denying vngodlinesse and worldly lustes, and liuing soberly, righteously, and godlye in this present world. Although we put men in mind, how by their Baptisme they hauehave couenanted to forsake the Deuill and al… his workes, that they are baptized into Christs death (as the Apostle speaketh, Rom. 6.) and that as they are partakers o… the death of Christ, so shoulde they also bee partakers of his resurrection, to the end, that as Christ rose from death, so we shoulde rise from the death of sinne, to the life of righteousnesse. That we are by our profession the Children of light, & therfore shold walk as the children of light, hauing no fellowship with the vnfruitful works of darkenes, but reproue & oppose our selues against them; that we are Cittizens with the Saints, and of the houshold of God, and therefore shoulde settle our affections in heauen, and vponupon heauenly things, with a manifest detestation of whatsoeuer in this worlde, rebelleth against the aduauncement of Gods glory in our mortall bodies. That we are none of our own, but bought for a price, and that therfore we should glorify God in our bodies, and in our Spirits, for they are Gods, suffer his will, his worde, and his spirit, to guide and gouerne vsus in all things. Although we teach (I say) and deliuer these things neuer so plainly, and vrge them to mens consciences neuer so familiarly, yet so entangled and ouerwhelmed are the most part, and so fast asleep as it were, in worldly profits, pleasures & delights, as that they nothing regard such wholsom instructions and exhortations, to be any thing at all bettred or amended by thē. Nay, thogh we take a contrary course, & sound aloud in their ears, the terrible threatnings of gods vengeance, & shew vntounto men, that their vnthankfulnesse in receyuing so great grace & mercy of God in vain, is most intollerable, and that continuing (as they do) in such blindnesse, ignorance, & prophanes, contrary to such heauenly doctrines and admonitions as they daily heare, they greeuously prouoke the Lord to anger, although such words might shake stony rocks, & cause them to tremble, yet cannot they moue a great part of those that hear them; they sound in their eares, as if they were pronounced with a stamering tong, & in a strāge language (as the prophet speaks, Esay. 28, 11) & becomes vntounto them as the words of a book that is sealed vp: they shew no sign of any good counsel that hath bin giuen vntounto them. But to come now to another Vse, & so briefely Vse 2 conclude. We see clearly further by that which hath bin spoken, that it is a wonderful vnseemly thing, and a very horrible and intollerable vnthankfulnesse, for those vntounto whom the Lord hath vouchsafed the cleare light of the glorious gospel of Iesus Christ, & who hauehave taken on them the professiō of the same, to wallow securely and licentiously in the wayes of vngodlines, & to follow the lusts and affections of their owne hearts. They that liue in the time of ignorance & blindnes, without faithful teaching and instruction, according to the Gospell (being the ordinary meanes to bring them to the true knowledge of God in Christ Iesus) it is no maruel though the affections of their hearts, and the actions of their liues be very dissolute and prophane, and although (notwithstanding the time and places of Ignorance and blindnes wherin they liue) they are vtterly yet without excuse before God; yet assuredly is their estate to be pittyed and lamented. But as for those, vntounto whom the Lorde in his tender mercy, hath vouchsafed his holy word to shine vntounto them as acleare light in a darke place, and yet as though they perceiued nothing, lye fast asleepe (as it were) in the deepe slumber of sinne and security, bringing foorth the vnsauory fruits of vnrighteousnesse and Infidelity, without remorse of Conscience, and taking no pleasure nor delight in the waies of the Lord, to glorifye his Maiesty, and to seale the assurance of their own saluation accordingly: how much more fearfull their sinne is, how much more wicked is their vnthankefulnesse; and howe much more worthily such deserue a fearfull Iudgement from the Lorde, to their vtter confusion, and that without any pitying or lamenting their estate at al, eueryevery mans Conscience must needes assure him. For this cause most notably doot… the Apostle Paule (writing Rom. 13, 11 to those, who had receyued the preaching of the Gospel) apply himself to bring the consideration of the present time vntounto their remembrance. And that considering the season (saith he) that it is now tim… that we should arise from sleepe; for nowe is our saluation neerer, then when wee beleeued. Plainely heerein giuing to vnderstand, that it agreeth not with the time and profession of the Gospell, for any man carelesly and licentiously to follow the delights and pleasures of sinne; but that the whol course of a Christian life, and the especiall care of eueryevery one that feareth God, ought to consist in a continuall watchfulnesse, against the manifold baites, enticements, and alurements of the fame. To this effect, no lesse notably exhorteth he againe, 1 Thes. 5, 6, 7, 8. Let vsus not sleepe (saith he) as others doo, but let vsus watch and be sober, for they that sleepe sleepe in the night, and they that be drunken, are drunken in the night, but let vsus which are of the day, be sober, &c. By sleepe in that place vnderstanding also, not naturall sleepe (for a moderate vse thereof is lawfull) but a carelesse neglect of Gods will, and a secure nuzling of our sel…es in our owne sinnes. And plainely thereby teaching, that it is as an vnseemly thing for a man to spend the day time in sleeping & sluggishnesse, the night being the apointed season for the same; euen so, a verie wicked and intolerable vnthankfulnesse, for Christians (vntounto whom the Sunne of righteousnesse shineth most brightly) to follow the effecting of their owne corrupt wils, and carelesly to passe ouer the consideration of Gods will. And surely many and most waighty are the reasons that should moue all christians to rowze themselues vp from this sleepe of sin and security, and to passe their time in continual watchfulnesse. The Deuil (as the Apostle Peter speaketh, 1 Ep. 5, 8) walketh about, as a roaring Lyon seeking whom he may deuour. Many are the baits & alurements of the Worlde, which appearing in our eyes, doo meruailously tempt and entice vsus from God, to an vnlawfull longing & lusting after them. Many also, and innumerable, yea and surely very forcible too are the enticements and temptations of our owne flesh, very deceitfully drawing our cogitations and faculties, our hearts and affections from the sincerity of gods wil, to the meditation, consent, and practise of much vngodlinesse. Now, if wee lye as men asleepe, and keepe not watch and warde against these enemies of our saluation, praying continually vntounto the Lord, for that spirituall armour of God, (whereof speaketh the Apostle, Ephes. 6, 16, 17.) that is to say, for the shield of faith for the Helmet of saluation, and for the sword of the spirit, whereby we may be able, not onelyonly to resist, but preuaile euen to the vtter quenching of al the fiery dartes of the wicked. Surely, we are worthy to be giuen ouer to the miserable bondage and slauery of them; euen till we hauehave the reward of sin, which is euerlasting condemnatiō. But the lord knoweth how many soeuer the enimies of our saluation be, how diligently soeuer they ly in wait to betray & entrap vsus, how fearfull an ingratitude soeuer it be, to yeilde to their enticements & temptations, & so consequently, how fearful an effect soeuer wil follow thereupon, to the confusion of both soule and bodye; yet lamentable is it to consider what little regard is taken of the greatest part, for the resisting & withstanding of them, nay rather, what great pleasure and delight many men take, willingly to bee caught and helde captiue in their snares. For the preuenting & resisting of an outward and bodily enemy, that seeketh the hurt of our good name, person, or goods we will be very watchful and prouident, and need not much be put in mind of warinesse & circumspection, but as for the withstanding of the deadly enemies of our soules, although we be continually warned and put in minde of them, and of their subtleties and deceits in the ordinary Ministry and preaching of the Gospel, whereby we are also most plainly taught how to escape and auoyd their snares, & to preserue our selues in peace and safety; yet all is in vaine, and to no purpose, as good speake to the stone walles, as to the most part of men and weomen; like the deafe Adder they stop their eares against the voyce of the charmer, though he be neuer so expert and skilfull in charming. Neither is this common allegation and excuse to any purpose, but onelyonly to tempt and prouoke the Lorde, when men will say (as it is vsuall to hear many men say, when they are either found falt withal for their ignorance or prophanenesse, or exhorted to be more zealous & forward in the duties of religion & godlinesse) I am not learned, God doth not giuegive a like gift to eueryevery one, &c. Some such there are, who perswade thēselues, that by such answers as these, they hauehave maruailous well excused themselues, & that nothing can further bee added to their reptoofe. Indeed it is true, that God hath not giuen to eueryevery one a like portion and an equall measure of his gifts and graces, but to some ten Talents, to some fiue, and to some but one, according to the parable, Math. 25, 15. But now, if so bee that they who hauehave receiued greatest graces and gifts from God, are bound of necessity, and vnderunder paine of condemnation to encrease their measure, and to multiply their giftes, what then shall become of them, which remaine in such security & carelesnesse, that they wil take no paines by such wholsom and ordinary meanes, as the Lord hath appointed, to grow in grace, and to encrease the small measure which they hauehave of sounde knowledge, faith, Repentance, zeale of Gods glorie, and the rest? If the righteous (saith Peter, 1 Epist. 4, 38.) shal scarcely be saued, where shall the vngodly, and the sinner appeare? If those that hauehave receiued greatest gifts & graces of sanctification, hauehave neede, nay must of necessity labour and endeuor to encrease in eueryevery of them: Much more then vndoubtedly doth it stand such vponupon to labour and endeuour, who hauehave either little or none at al. When any occasion or opportunity is offred vntounto vsus for the ataining of any worldly commodity. Wonderfull it is to consider, how ready and diligent men will be about the same, thinking no paines to great, but earely & late, in colde and heate, they will be sure to prouide for the enioying of it, but as for the Heauenly Riches of the kingdom of glorye, in comparison whereof, all earthly thinges are meerely vaine; yea, and vanitie it selfe, although they be offered vntounto vsus to day, and wee knowe not whether we shall hauehave eyes to see them, and eares to heare them to morrow; nay although our owne Consciences cannot choose but tell vsus, that vnlesse we be furnished in some good measure with these thinges, it is vtterly vnpossible for vsus to be saued; yet the least pains, the least cost that is bestowed heereabout, is thought to be too too much: nay though they be freely offered, we regard them not, wee cannot finde in our hearts to spare one day in seauen to this purpose; but a great part euen of that, must, and is ordinarily abused, prophaned, and defiled, by the Cogitations, and by the wordes and actions of our corrupte and vn-reformed hearts; which surely, would not be done in such sort, and so commonly as it is, vnlesse God had couered men with the spirite of slumber. Let vsus therefore in the feare of God, take due consideration of these thinges; and seeing it is most cleare and manifest, by that which hath beene spoken; as also, by dailye experience, that vnlesse the Spirite of God dwell in our hearts, by the gracious regeneration and Sanctification thereof, we shall not onelyonly be secure and careles, and remaine wonderfull sencelesse in the mysteries of the Lorde, according to his word, voyd of sound knowledge, of true faith, of true repentance; yea, and vtterly without all true peace of conscience, all true ioy in the Holy-Ghost, of al true assurance of Gods louelove, and of eternall life, but grow and go forward from euill to worse; in Ignoraunce, Infidelity, and hardnesse of heart, in pride and all maner of prophanenesse, euen vntill we run into a reprobate sence. That therefore, as we tender the glory of God, & our own saluation, we be duly mindfull to pray & beseech the Lord for the continuall residence of his blessed spirite, not onelyonly to expell and vanquish our natural dulnesse and vntowardnesse, all high and arrogant conceits of our owne Wisedome, knowledge, and vprightnesse; but also to sanctifye vsus to a cheerefull and effectuall accomplishment of eueryevery dutie, which God requireth at our hands. Alwayes to this end, and for the obtaining of this grace, zealously & religiously vsing such ordinary meanes as the Lorde hath appointed, as Prayer, the hearing of the word of God preached, reading of the holye Scriptures, and such wholesome Doctrines and exhortations as are deriued from the same, as also often Conferences with such as are able to instruct and confirme vsus in the trueth; yea, vntill the word of God dwell in vsus plenteously in all wisedom, and spirituall vnderstanding, and wee become able to comprehend with all Saints, what is the breadth and length, and depth, and height; and know the louelove of Christ, which passeth al Knowledge, and so bee filled with all fulnesse which commeth from God. The which graces, the Lord vouchsafe vsus all, for Iesus Christs sake, Amen.