Sermons Upon Romans 11:2-8, Sermon 10
The tenth Sermon.
Rom. 11, 8.
Eyes that they should not see.
WHen he saith in the second place, that God hath also giuen them eyes that they should not see. The sence of these words beeing considered in that Doct. 1 which goeth before. We learne for the Doctrine, that blindnesse of minde, is a sinne wherewith God punnisheth wicked and vngodly Reprobates, and which maketh them guilty of eternal death. Bodily blindnesse is a greeuous misery and affliction, but not properly sinne, nor alwaies inflicted for sin, as our Lord Iesus Christ hath plainly expressed, Iohn 9, 2, 3. in the answere which hee made vntounto his Disciples, as concerning him that was borne blind. It being there recorded, that when the Disciples asked him, saying; Maister, who sinned; this man or his parents that he was borne blind? Iesus answered, neither hath this man sinned, nor his Parents but that the workes of God should bee shewe… on him.
The Reason Reason wherefore God thus punnisheth sinne with sinne, that is, inflicteth blindnesse of mind (which is in it se… a sinne) as a punishment of sinne, is this because there is none in this sort blinde but they hauehave wilfully pluckt out they owne eyes (as it were) before, in resisting or refusing the light of the trueth, freely and daily offred vntounto them, Thorough the ignoraunce that is in them (as the Apostle speaketh of such, Eph. 4, 18) and because of the hardnes of their heart. Thus blinde and hard-harted were the Iewes (for the most part) and this is the reason of the same. Clearly did the Sunne of righteousnesse shine vntounto them, but they coulde not away with the brightnesse of it; They loued darkenes rather then light (as Christ speaks of them, Iohn 3, 19) because their deeds were euil. With their bodily eyes, they sawe clearly enough, and were otherwise (vndoubtedly many of them) men of great knowledge, wisedom, & experience, but being puffed vp with too proud conceits thereof, and preferring it aboue the simplicity of christs gospel, whē they professed themselues to be wlse, they became fooles (as the apostle speakes, Rom. 1, 22.) and insted of seeing all thinges (as they perswaded themselues) they becam as blind as Bats, and clearely discerned nothing at all. Verie greatly, Deutronomy 4. doth Moses magnify the people of Israel, to be a wise people, and of vnderstanding, & a great nation, because the Lord their God was neare vntounto them, in all they called vntounto him for, and gaue them Ordinances and Lawes most righteous, to which effect also speaketh the Apostle, Ro. 9, 4, 5. saying, that vntounto them pertaineth the adoption and the glory, and the Couenants, and the giuing of the Law, and the seruice of God, as the promises that of them also are the fathers yea Christ himselfe concerning the flesh, wh… is God ouer al blessed for euer, Amen. Bu… yet notwithstanding al these most excellent priuiledges and prerogatiues, we may see, Esay 42, 18. howe they are e… pressely termed both deafe and blind. An… why? Because they quenched the ligh… which God had kindled for them, & d… spised the doctrin, which contained the whole wisedom. Heereby, they becam… not onelyonly blinde, but doubly blinded; i… somuch (as the Prophet there giueth t… vnderstand) the ignoraunce of the He… then and Infidels, became as nothing … comparison of theirs, who had thus r… iected the grace of God, when it was put into their hands. With that Text, I alledged out of Deut. 4. the Iewes do arme themselues euen vntounto this day, & thereupon take great occasion to boast of thēselues. It is sayd of vsus (say they) that wee bee men of vnderstanding, a people of great wisedome, of passing Nobility & worthines, this is true. Thus indeed was it sayde of them in times past, and thus great should their honour hauehave continued vntill nowe, if they had helde fast the treasure which God gaue them, and had kept it well. But seeing they bee fleeted away from the Lord, and hauehave a vail cast ouer their hearts, as the Apostle speaketh, 2 Cor. 3, 15. seeing from time to time they disobeyed the Prophets, reiected Christ Iesus, and becam hardned against the Doctrine of saluation; they are worthily now becom as blind and ignorant, if not more blinde and ignorant then the very Heathen. For needs must they (who hauehave heard the voice of God, and refused to obey) be stricken with the spirit of dizinesse, and be carryed away of the Deuill, they not offending of simple ignorence, as the heathen do, but of a wilfull rage, which is most desperat and intollerable. For this cause doth the Prophet, Esay 42. thus vpbraid them, saying, Heare ye deafe, and yee blind regard that ye may see. And why speaketh he to the deaf & blind to hear and see? he addeth the reason, because they had seen and herd inough, but regarded it not. We may see also in that place, how the Lord complaineth of the labor which he lost, in teaching his people, how he had done works enow amōg them, but they had neither eies to see, nor eares to heare, but in blindnes passed al the heathen and vnbeleeuers, they wilfully shutting their eies, and hardening their harts, that they might not perceiue nor vnderstand. This may further be amplified by other examples. If wee consider what maner of men Iobs frends were, which talked with him in the time of his affliction, it appeareth plainly by the story that they were excellent men, and of experience, no fooles, but of great wit, & yet for al that doth he say of them, ch. 17 that God had hid their heart from vnderstanding. The Philosophers among the mē of Athens, were famous for their wisedome and knoledge throughout the world, and surely very wise they wer indeed, for the discerning and vnderstanding of naturall things, yea and so as few in any age since hauehave attained vntounto the like, and yet as the Apostle Paul found by experience, Acts. 17. and as he speaketh expresly of them, Ro. 1. because they disdained to containe thēselues within the bounds of that wisedome and knowledge which God by his creatures had reuealed to them, but wold needes bee climbing higher: when they thought themselues wise, they became fools. Salomon (as we read, 1 Kin. 4, 29, 30) had wisedome & vnderstanding exceeding much, & a large hart, euen as the sand that is on the sea shore, his wisedom excelled the wisdom of al the children of the East, and all the wisedome of Egipt, for he was wiser then any man, but yet wanting the continuall direction of Gods word, hee was at length, (notwithstanding his aboundant wisedome) carried headlong into extreame folly, yea to the very sinne of Idolatrie, which is of al others most lothsome and odious in the sight of god. Paul was a wise man before the time of his calling, yea, not only wise, according to the wisedom of this world; but after a sort verie zealous and religious, as Phil. 3, 4, 5, 6, 7, 8. If any man thinke that hee hath whereof hee might trust in the flesh: much more I, Circumcised the eight day, of the Kinred of Israel, of the Tribe of Beniamin, an Ebrew of the Ebrewes, by the law a Pharisee. Concerning zeale, I persecuted the Church of Christ, touching the righteousnesse which is in the lawe, I was vnrebukeable. But after he was once conuerted to the Faith of the Gospell, then marke what hee presently addeth. But the things which wer vantage vntounto me, the same I counted losse for Christs sake; yea, doubtlesse I thinke al things but losse, for the excellent knowledge sake of Christ Iesus my Lorde, for whom I hauehave counted all thinges losse, and doo iudge them to bee dung, that I might win Christ, &c. Many men most worthily famous for wisedome and vnderstanding there are at this day; yea and so, as fewe ages in former time hauehave had experience of the like, but yet the wisest of them al, without the direction of gods word, is but a very foole, and may learne by the worde of God to bee much more wise. Al the wisedome of the worlde, in comparison of the Wisedome of Gods word, being vtterly vaine, and not worthy of any account at all. And therefore notably, 1 Cor. 1, 19, 20, 22, 23, 24. It is written (saieth S. Paule) I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisedome of this worlde foolishnesse? And a little after, the Iewes require a signe, & the Grecians seeke after wisedome. But we preach Christ crucified vntounto the Iewes euen a stumbling blocke, and vntounto the Grecians foolishnesse: But vntounto them which are called both of the Iewes and Grecians: we preach Christ the power of God, and the wisedome of God. The Apostle in these words manifestly concluding, that all the Wisedome of this world, is but meere vanity and foolishnesse, if it be not beautifyed and adorned with the wisedome of Gods spirit; & if it hauehave not the word of God, a continual directer of the same. Many more Testimonies and examples might be remembered, for the further enlarging of this point, but by these you may see, what blindnesse of minde is; yea a much more wretched and miserable blindnesse, then outward and bodily blindnesse, & comming (as it doth) through the neglect or contempt of the light of Gods truth, it is a greeuous sinne wherewith God dooth punnish the wicked, and which maketh them guilty of eternall death. And now let vsus proceed to make some vse of that which hath been spoken. First, seeing the Iewes are thus blamed by the Prophet Esay, as we hauehave heard out of chapter 42. notwithstanding Moses before, Deut. 4. had recorded them to bee a wise people, and of great vnderstanding, and especially seeing the Scribes & Pharisies, beeing the cheefest and learnedst among all the rest, were of such blind minds, as Christ also, Ioh. 9, 41. discouereth them to be, let vsus come to our selues, & consider, that if this hapned to the naturall braunches (as the Apostle calleth them in this Chapter:) what then may becom of the wild braunches that are but grafted in? It is certain that the Iewes went before vsus in preheminence, and had the Birthright in Gods church, beeing the first beleeuers. And which more is, at such time as wee were strangers vntounto God, they were of his house and family. And yet notwithstanding, they are more woorthily condemned of greater blindnes then the heathen, that had neuer any tast of the truth, nor any spark of sound knowledg: and if they be thus condemnd, what shalbe said of vsus, vntounto whō al things are now much more excellent? For in the gospel which is now preached, the face of god shineth in such wise, through Iesus christ (who is the liuely image of God his father) that we may discern him aswell, as if he were dwelling amongst vsus. And nowe, if wee hauehave not our eies open to receiue his doctrin, & be not diligent to profit therein, must not ye vengeance the prophet speaketh of, worthily light vponupon our heades, that we shall bee made more blinde and brutish then the very Heathen? Because hearing we would not heare, and seeing, we wold not see? And surely, how rightly this iudgement is already executed, it is most lamentable to consider. Look vponupon the Iewes and Turkes, and they bear some reuerence to their Religion, and so do the Papists too; and yet are al of them through their owne fault, cut off from the Church of God, though surely (if we seriously consider, how much more clearly the light shineth amongst vsus, then among them) neither of them so much too blame as we. For doo not manie among vsus, knowe and professe one thing, and practise the cleane contrary? and are growne to such a sencelesnesse of mind, that they hauehave no remorse of Conscience, for any thing at all? But I will let this passe, and come to a second Vse, we being also taught from hence, that as Elihu Vse. 2 speaketh. Iob 32, 9. Great men are not alwayes wise, neither doo the aged alway vnderstand iudgement. The Scribes and Pharisies among the Iewes, were not onelyonly men of great countenance and authority, but men also of great learning and knowledge, and yet we see by conference of this text, with Ioh. 9. and other places, what blinde guides they were, and how maruailous ignoraunt and sencelesse in the Mysteries of saluation. So that wee must not take it for a generall rule, that eueryevery one that is in high place of authority, must needes also be a man of deepe wisedome and knowledge. And that eueryevery one that is a great Schollar, & hath taken degrees in the Vniuersity, and is become a Doctor, or a great Prelate in the world, that eueryevery such one (I say) is without all question, a sound and a good Deuine, and so as euerie thing is absolutely to be beleeued and resolued vponupon, which they shall teach, enioyne, or commaund. For God can blindfold such as well as others; and in all wisedome, knowledge, and vnderstanding, and in all the sanctifying giftes and graces of Gods Spirite, make very simple, base, and vnlearned men, very highly to excel and go beyond them, according to that of our Lorde Iesus Christ, Luke 10, 21. That same houre (sayth the Euangelist) reioyced Iesus in the spirit and saide, I confesse vntounto thee Father, Lord of heauen and earth, that thou hast hid these things from the wise and learned, and hast reuealed them to Babes; euen so Father, because it so pleased thee. And 1. Cor. 1. Brethren (saith the Apostle) you see your calling, how that not many wisemē after the flesh not many mighty, not many Noble are called: But God hath chosen the foolish thinges of the world, to confound the wise, & God hath chosen the weake things of the world, to confound the mighty thinges, and vile thinges of the worlde, and thinges which are despised hath god chosen to bring to nought things that are, that no flesh shuld reioyce in his presence. According also as besides the consideration and example of the blinde man, of whom we read, Iohn 9. by the answers which he made, so confounding the Pharisies, being at that time the great Rabines of the world, as that they knew not how to reply, nor what to contradict, but from wicked words were faine to turne themselues to cruell deedes; this may further appeare by sundry other authorities. The very Apostles of Christ, before the time of their calling, were but silly and ignorant men for the greater part; and after their vocation, as well in the time of Christ, as after his assention, of very smal estimation and account in the world, insomuch that the Apostle Paul complaineth, that they were esteemed but euen as it were, the off-skouring of al things: and yet, what great & notable things, it pleased the Lord to effect & bring to passe by their ministry, the history of the scripture doth most notably declare. The Lord in heauēly wisedom thus mightily working by weak means, that it might apear, that the gifts and graces of his spirit, are not tied either to the persons of men, or to any means that can be vsed. God ordinarily (I deny not) giueth his gifts and graces by means, but they are not tied I say, neither to mens persons, nor to mens places nor to any means. But the lord God ofttimes without all respect of these things, that himselfe may hauehave the whol glory, confoundeth the learned by the vnlearned, the wise by the foolish, the strong by the weak, according as besides the examples already alledged, what notable experiences there were heereof, in the Martyrs of Christ, in the daies of Queen Mary, how wonderfully the gret Bishops the Doctors, add Learned men, were oftentimes confounded and put to the foil by meruailous seely men to looke vponupon, and who were altogether vnlearned; & not onelyonly by vnlearned men, but oftentimes also euen hy simple and seely women. It is surely verie admirable to see and consider in the Ecclesiasticall history written of them. Furthermore, from Vse 3 hence ariseth a very profitable lesson for all such as take pride in their owne wisedome, and presume vppon their owne sharpe wit, skill, and pollicy, that in the feare of God, such learn heereby to humble themselues, knowing that God in a moment can vtterly bereaue them of all sence; and if in the matters of this life, (as oftentimes it commeth to passe. None found more fooles, then such as wil brag most of their craft and subtlety, nor any verier Cowards, then such as most boast of their strength and man-hood:) howe much more then in matters of Religion, & of the secrets of Gods kingdom, which are contrary to naturall reason, & which cannot bee knowne without the speciall illumination of Gods spirite? It is vndoubtedly a great offence to simple and ignoraunt men, and a great stumbling-blocke in their way, to see so great difference of iudgement among the learned, and to heare them so confidently affirme contrary things. How shall we doo (say they) and what shall wee resolue vppon, when those that are of so great knoledge and vnderstanding, do agree no better among themselues? Many great Learned men there are among the papists, and yet almost in all fundamentall points of Religion, differ from the Protestants. Neither also doo the learned Protestants agree in one. For what a pittifull breach, (say they) is there among vsus at this day? And what a lamentable rent hath it alredy made? Many congregations depriued of their painfull Pastors, and wandering as Sheepe vponupon the Mountaines, without a Shepheard? Indeed, these disagreements and vnhappy contentious, are very preiudiciall and hurtfull (I confesse) to all such as obserue them, and cannot discerne and iudge aright. But to remooue this stumbling block aswell as I can. First we must know, that it is no newe thing to see contentions and disagreements in the Church. It hath alwayes bin so from the beginning, as in S. Paul and Barnabas, Victor and Iraeneus, Polycrates and Auicetus, and the Lord in his heauenly Wisedome and prouidence doth see it fit, that it should so continue, that such as are approued may be knowne. But howsoeuer the case standeth betwixt the papistes & vsus, of which I hauehave often spoken heertofore; yet surely, the contentious among our selues, seeing we al agree in the substance of religion, & differ in no material or fundamentall point, are not so great, as should either make any seperation, or enforce any such breach or rent amongst vsus, if those in Authority be pleased so to iudge and esteeme of the perticulers in controuersie, and (according to the nature of indifferent things) to leaue them to a free and an indifferent vse. As those differences ought not (as I said) to make any breach, separation, or rent; so doo not I holde them of sufficient force, to make any man stagger in the way of saluation, seeing we all agree therein; and there is (the Lord bee praised) no difference at all in that behalfe. And for the shutting vp of this point, let euerie one know, that all the wisedome of God, is foolishnesse to mans reason, & therefore not to bee meruelled at, though men of great learning, wisedome, & knowledge, as touching the world, be yet blinde and farre to seeke in heauenly things, vntill it shall please God to enlighten their eyes by his blessed spirit. And that therefore, we euermore tak… heed that wee depend not vponupon men, but alwayes harken what the word of God sayth, pray to God to guide vsus by his spirite, and so to gouerne vsus, that we may clearely see, in the verie middest of the darkenesse of this worlde. The word of God (as S. Peter calleth it) is a sure word, wherunto if we take good heed, as vntounto a light that shineth in a dark place, we shal neuer do amisse, neither in matters of religion, nor of this life; but being not guided nor directed thereby, not hauing that for a Lanthorne to our paths, and for a light to our steppes, it is vnpossible to do any thing in the whole course of our life, that is pleasing and acceptable in the sight of God, although there bee nothing but darkenesse in the world, yet if wee follow the Doctrine of Gods worde, and hauehave the ioynt illumination of Gods spirit, we shall bee well guided: Whereas contrary-wise, if leauing the word of God, wee trust to our owne wit, or depend vppon men; say as they say, onelyonly vponupon a conceite that wee hauehave of their learning, wisedome, authority, or godlinesse. without due trial and examination, whether it bee well or ill: God will not exalte vsus (as Iob speaketh,) but at length forsake vsus, giuegive vsus vppe to strong delusions, that we should beleeue lyes, as the Apostle speaketh, 2 Thes. 2, 11 12. that so in the end we might bee worthily damned. According as thorough want of such heauenly direction and assistance, how God giueth some ouer to absurd and monstrous opinions, some to one s…nne, and some to another; and so as they grow to such a wilfull and obstinate hardnesse, custom, and continuance therein; that although al men reprooue them, and cry shame vponupon them for the same, yet wil they not blush nor be ashamed, but shamelesly go on, euen like the Horse and Mule, as Dauid speaketh, that hauehave no vnderstanding, it is most greeuous and lamentable to consider. Next, Vse 4 we learne from this Doctrine, and it is verie apparant, that vntil such time, as it pleaseth the Lord God in mercy and louing kindnesse to open the eies of men that they may see, to open their ears that they may heare; and therewithal to mollifie and prepare their hearts, that they may receiue instruction, and yeelde obedience. It is vnpossible that they should either know him aright, beleeue his promises, see their sinnes and transgressions, be touched with any true remorse, bring forth any fruit of repentance, glorifye or worship God, or do any other thing at all, that may either bring them to true peace of conscience, or tende to the sealing and assurance of their saluation. If it be demanded why the Lord openeth the eyes, and sanctifieth the hearts of some to faith and obedience, and not of all; giueth grace to some for the glorifying of God in their mortall bodies, and for the sure sealing of their own saluation in the fruits of repentance and newnesse of life, and suffereth others to remaine in the blindnesse, ignorance, & hardnes of their owne hearts, without any effectuall calling at any time: Wee must know & vnderstand for a full and sufficient answere heereunto, not only that all these graces I hauehave spoken of are the gifts of god, who being endebted to no man, remaines at his free choise, whether any shall be partakers of them or no; but also, that they are proper and peculiar only vntounto Gods children, and neuer bestowed by the lord vponupon any other. VntoUnto them alone, it is giuen (I say) to know god aright, to hauehave true faith in his promises, to be touched with true Repentance & remorse of conscience in regard of their sinnes, to hauehave true zeale of Gods glory, peace of Conscience, ioy in the Holy-Ghost through the assurance of Gods louelove, and of eternall life. But as for al those that are not elected nor sanctifyed from aboue, how far they continue for euer, without the enioying of any of these, what means soeuer be vsed, for the planting of them in their hearts, wee hauehave made it so manifest heeretofore in the examples of Kain, Pharaoh, Esau, Iudas, and of the Scribes and Pharisees, as that I neede not stand now any longer vponupon it.
Last of all, we may learn and obserue Vse 5 from hence, that there is no greater misery or wretchednesse, then when men are ignorant and sencelesse of their miseries, and do not see or discerne the wretched estate and condition wherein they stand. Thus stands the case with all those to whom God hath giuen eies that they should not see: & thus wretched & miserable was the estate and condition of the Iews for the most part, and especially, of the Scribes and Pharisies: As ignorant and sencelesse were they in the doctrin of the Law and Prophets, as if they had neuer read them, and yet boasting & bragging as if they alone had the Key of all sound knowledge and vnderstanding; as blinde as Beetles in the matters of religion and godlinesse, and yet perswading thēselues & setting a countenance vponupon the matter, as if they clearly sawe, and discerned al things, accounting the common people, euen accursed (as we may see, Ioh. 7, 49.) in regard of their ignoraunce, they themselues in the meane season, beeing not onelyonly the cause of their ignoraunce; but as far from sound knowledge in many respects, as any other; yea and surely it is manifest, not onelyonly in their example, but by many other, that there is no one thing that more hardneth any mans heart against the sincere embracing of the Gospel, & Religion of Iesus Christ, and for the contemning of those that preach and prof…sse; then a proude conceit of their owne wisedome, knowledge and godlinesse, according to that, Prou. 26, 12. Seest thou a wise man (saith Salomon) in his owne conceit? More hope is of a Foole, then of him. True wisedome and knowledge, according to Gods word, is an excellent gift and grace of Gods Spirite, as saith the Apostle, 1 Cor. 12, 8. the beginning thereof is the true feare of God; as Dauid Psal. cxi, x. and Salomon Pro. 9, 10. do plainly declare: She is better then precious stones (as he sayth againe, Chapt. 8.) and al pleasures are not to bee compared vntounto her. But as for all our owne wisedome, it is but meere foolishnesse before the face of God, with a vaine conceite whereof, whosoeuer is puffed vp in his own hart, he maketh himselfe thereby most odious and loathsome in the sight of God, and most worthily incurreth his fearful curse according as it is pronounced against all such, Esay 5, 21. Wo vntounto them that are wise in their owne eyes, and prudent in their owne sight. Not without great cause doth the Apostle Paule. Rom. xii.xvi. exhort the faithfull to lay aside all opinion of their owne wisedome. Be not wise (sayth hee) in your selues. The which exhortation, as it hath alwayes been necessary, so neuer more necessary then for this time, great beeing the number of them (the Lorde knoweth) at this day, who althogh they be so blinde and sencelesse in the matters of Gods glory, and of their owne saluation, that they see nothing at all, as they should see; yet perswade themselues that they see and discern eueryevery thing as clearly & perfectly as any other: who althogh they vnderstande not aright, so much as any one principle of religion, yet are not ashamed to compare with the Ministers of Christ, as if they vnderstoode them all aswel as they, yea & in many perticulers could teach them. They that would bee Doctors of the Law (as S. Paul speaks of such, 1 Tim. 1, 7.) and yet vnderstande not what they speak, neither whereof they affirm, who although they make a common custom of swearing, cursing, & blaspheming, yet wil they iustify themselues (when ther is any question of it) that they vse the Sacred name of God, as reuerendly & religiously, as any other. Who, althogh by their haughty looks, stately gestures, imperious speeches, and peremptory censures, they discouer themselus to be maruailous proude and arrogant; yet (as if they alone had the spirit of humility and lowlinesse) they account al others proud but themselues, and especially those that shal presume to tax and finde fault with them for the same, howsoeuer neuer so much with the spirit of meeknesse: who although they bee so full of malice, and enuy, that they can neuer bee appeased, nor yeilde to a Christian reconciliation when they are discontented, and hauehave conceiued (though neuer so vniustly) any displeasure, but must needs be quarelling stil, contending & brawling with one or other, beating their heads vponupon nothing more, then how to worke mischiefe, and by despighting their Neighbours to reuenge themselues; yet talk with them, & they wil make you beleeue (if words wil preuaile) that they dislike contention & strife asmuch as any, and that none can be more desirous of peace & louelove; who duplicate page duplicate page although they make no conscience how they dissemble and lye for their aduantage, how they defraude poore men of their due; how they oppresse & circumvent the simple minded, ensnare and entangle them by cunning deuises; Nay, how they pray euen vponupon poor Orphans and fatherlesse Children, & enrich themselues by their great losse and vtter vndoing; yet will they still professe and say, that their meaning is most honest and plaine, that they keep good consciences, that they do all for the good of such, that they be not couetous, that they be no oppressors, but deale as they would be delt withall. And lastly, who although in regard of all these thinges, as also of their scoffing, vnchast behauiour, rayling, filthy talking, backe-byting, and such like, they be euidently discouered and conuicted in the iudgement of all men that can discern, that they are but prophane men, vtterly voide of sanctification, (without which no man shall see the Lorde:) yet wretched and miserable men as they are, they either cannot, or will not see, and discerne it themselues. But when they heare any thing spoken, either in way of exhortation for their amendment, or in way of reproofe in this behalfe, and especially when the iudgements of God are threatned against these sinnes; then right like the Pharisies, Iohn 9, 40. wil they labour and endeuour by all possible means to put it from them scornefully and disdainfully demanding as they did, saying; Are we blinde also? Are we ignorant? Are we Swearers or Blasphemers? Are wee proud and high minded? Are wee enuious, malicious, or giuen to contention, to oppression, lying, scoffing, or the rest? No, no, you your selfe, or such and such are blinde and ignorant; you your selfe are proud and enuious, and malicious, & contentious: It is you that oppresse, that will lye, dissemble, that vse to scoffe, &c. wee for our parts being free, & without fault, in each respect. Thus, are manie at this day, as ignorant of their miseries, & as sencelesse in their sinnes, as euer were the Iewes, or any other that may bee remembred. But now, if this bee a miserable blindnesse (as surely it is) what then shall be said of those, who yet in an higher measure, like the proud Pharisees, as though neither the Ministers of the gospell, nor any other (howe long soeuer they hauehave bin trained vp in the Schoole of Christ) were able to see and discerne halfe so clearely as them selues, are become Patronizers and Iustifiers of many of these great and greeuous enormities, that hauehave beene spoken? And will take vponupon them to maintaine (and that with warrant too from Gods worde, as they idly pretend) that malice is not malice; enuy no enuy, scoffing no prophanenesse, Oppression, honest dealing; and so foorth touching diuers other? And that although some men (whom they partially affect) bee most apparantly guilty in these, and eueryevery of these, yet for all this, they are honest men, good Christians, and no difference to bee put betwixte them and others; but that they are in as good estate before God, as the best. Is it not a lamentable and pittifull thing, to see men that professe the Gospell, and take themselues to bee grounded Schollers in it, to bee thus blinde? But beeing thus blinde, it is maruell that they do not in plaine and expresse tearmes, call euill good, and good euill. For in defending malice (as they do) to be no malice, scoffing, to bee without prophanenesse, and oppression to bee honest dealing: and in maintaining, that such as make a common custome of vaine swearing, lying, filthy talking, contending, mocking, back-biting, &c. to bee honest men and good Christians, it is asmuch in truth & indeed, as if in plain and expresse termes they shoulde thus speake, as one day (if they continue thus halting) they shall be sure to finde and feele. The Vanitie of such mens pretences I shall hauehave more fit occasion to consider another time; In the meane season, (howe cleare-sighted soeuer they be in their owne conceits, & of how much sounder iudgement to discerne) yet if this be not, to condemn the righteous, and to iustify the wicked for a reward, which worthily deserueth a fearful curse from God: If this be not indeed to send Atheists to Heauen, and honest men to hell (as some heere among vsus vse to speak:) if God hath not couered such men with the Spirit of slumber, and blinded their eyes with a double miste of ignorance and error. Surely, I am so much deceiued, that I dare not say of my selfe, that I do see; no not the truth of any principle whatsoeuer. But the contrary being manifest, I praise God, and so praying, that it would please him in like maner to open the eyes of such. If I should not be ouer long, I might heer run further into a large discourse, & yet neuer sufficiently discouer the corruptions that are among men, nay amongst our selues, and which heereby become so much the more dangerous and incureable, because like the blind Iewes, we either do not, or wil not see and consider how it is with vsus: but stil make our selues beleeue, that all is well. In which security and proud conceits, so long as we remaine, it is vnpossible that we should profit by the Doctrin of gods worde, either for the encrease of Knowledge, or of Faith, or of Repentance, or of any other sanctifying grace of Gods spirit, without the which, there is no saluation. No meruel is it also, thogh there be so great diuersity in opinions, such obstinate maintaining of vnlawfull and vnwarranted resolutions, though men reiect all admonitions and exhortations that are made vntounto them from day to day to mooue them to amendement, and so obstinately remaine and goe on in their peruerse affections & vngodly purposes. For so long as men are puffed vppe with such proud conceits of their owne wisedome, knowledge, and sufficiency, as if all other were blinde and coulde not see, and as if in comparison of that which they say and resolue vponupon, al other mens sayings and doings to the contrary, were but foolish and vaine. What other effects can be expected or hoped for? But seeing (this being the Wisedome of the world) the end thereof tendeth to death (as the Apostle speaketh, Rom. 8, 6.) It behooueth vsus in the feare of God, to beware and take heed of it; and therewithall to pray & beseech the Lord to vouchsafe vsus the gracious assistance of his holy Spirit, that laying aside al opinion of our owne wisedome, wee may esteeme and account our selues wise and prudent, able to see clearly, and rightly to discerne and iudge onelyonly so farre foorth, and no further then our hearts and mindes are lightned and illuminated by Gods spirit, and so as wee may our selues wholly depend vponupon God, and cause others also to do the same. For this alone, is true wisedome, as Hosea sheweth, chap. 14. and so consequently be neuer so froward or wilful, either in our Opinions, or in our life, but that wee may bee willing to submit our selues, our iudgements, and resolutions, to bee reprooued, corrected, and reformed by the authority of gods word, from whose mouth soeuer the same proceedeth; yea, although from such as in worldly respects, seeme much more vnwise and more simple then our selues. For this, I say againe, is truely to be wise indeede. And therefore, most notably sayth Salomon, not onelyonly Prou. 25, 12. that reproofe and admonition to a wiseman, is As a Golden earing, and as an Ornament of fine Gold, wherein he will take pleasure and delight; but also, chap. 9. that he wil settle himself to be reformed accordingly. GiueGive admonition to the wise, sayth hee, and hee wil bee the wiser; teach a righteous man, and he wil encrease in learning. It beeing on the contrary, the property of a foolish scorner, to hate him that rebuketh him. And therefore againe in the same Chapter 9. Rebuke not a scorner least he hate thee; but rebuke a wise man, and hee wil louelove thee. And ch. 15, 12. The scorner loueth not him that rebuketh him, neither will he go to the wise. And this may suffice for this time.