c. are true riches gold siluer c. but shadowes to these therefore the man that had his barnes full and his conscience emptie not being rich in God is called Foole. We say in a prouerb He is poore whom God hates true none so poore as the wicked none so rich as the Righteous The righteous is more excellent then his neighbour saith Salomon Prou. 12.26 Hast thou the world at will but thou hast not heauen at will Hast thou siluer and gold But if thou hast not faith and a good conscience thou art miserable and whatsoeuer thou thinkest of thy selfe the poorest man that feareth God will not change states with thee for a good conscience is a continuall feast pray for this and say as Abraham for a sonne Lord what wilt thou giue mee seeing I want the true riches thy fauour and a good conscience Lord make me rich in these Vse 4. The conuersion of the Iewes shall be our riches it should make vs thinke long for their calling Gaine is pleasing to heare of but more to haue it wee shall bee gainers by their conuersion Knowledge shall then increase vpon vs as the waters that couer the Sea the light of the Moone shall be as the Sunne and the light of the Sun seuen-fold Zeale and all good graces shall increase A great light is now risen but a greater shall arise Blessed are the eyes of them which shall behold that time blessed shall our posterity be in whose dayes these things shal come to passe Let vs pray and long for the reuealing of such riches and in the meane time mourne for the hardnesse of the Iewes and cry vnto God in their behalf saying O Lord how long Returne O Lord and visite thy Ancient people with thy saluation Vse 5. The casting off of the Iewes was our Calling but the Calling of the Iewes shall not be our casting off but our greater inriching in grace and that two wayes First in regard of the company of belieuers when the thousands of Israel shal come in which shall doubtlesse cause many Gentiles which now lie in ignorance error and doubt receiue the Gospell and ioyne with them The world shall then be a golden world rich in golden men saith Ambrose Secondly in respect of the graces which shall then in more abundance be rained downe vpon the Church There shall be more good and they shall be also more good VERSE 13. For I speake to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any meanes I may prouoke to emulation them which are my flesh and might saue some of them A Third Argument is in these words taken from Pauls intention in preaching the Gospell as if he should say I doe cheerefully trauell ouer all the world to teach the Gentiles as for other reasons so also for this because I know the state of the Iews is not desperate but that they shal be brought home againe For the attaining of the meaning of these two verses Caluin hath supplied some words which indeed haue inuolued them in more obscurity Beza reades a great part of the thirteenth verse in a parenthesis but His Maiesties Translation vsing no insertion of words or parenthesis is plainest and best In these words we haue two parts the Argument and the Confirmation of it The Argument is in these words I magnifie mine office If by any meanes c. The Confirmation in the precedent words of the thirteenth verse I magnifie mine office I make my Apostleship that is his office honorable and famous that is I preach diligently the effect being put for the cause For that which makes a Preacher famous is his painfulnesse and diligence in his office Pauls preaching is not to bee vnderstood of his preaching to the Iewes which hee was not bound to doe as some expound performing therein a worke of supererogation which might be a signe of the conuersion of the Iewes or else Paul would not preach vnto them But of his preaching to the Gentiles because the faith of the Gentiles should be by Gods appointment the occasion or a meanes to bring the Iewes forward to Christ The end of Pauls preaching is vers 14. which is double The neerer To prouoke them of his flesh Psal 3.8 1. Cor. 3.9 that is the Iewes to follow them that is the Gentiles The remote end that some of the Iewes might be saued that I might saue some of them 1. Tim. 4.16 Saluation belongeth to the Lord as to the Author but he hath giuen vs Ministers to be instruments of it from whence we are called fellow workers with God So Paul exhorts Timothie to ply his booke and follow his studie that hee may saue himselfe and his hearers The Argument may be thus framed One end of Pauls diligent preaching to the Gentiles is that the Iewes may be called and saued therefore they shall be conuerted and saued Or thus The end of Paul in his preaching shall obtaine or come to passe but the calling of the Iewes is Pauls end Therefore the Iewes shall be called The Confirmation of the Maior is in the thirteenth verse in these words I speake to you Gentiles in as much as I am the Apostle of the Gentiles which words containe a solemne auouchment Gryn that Pauls end in preaching to the Gentiles is the calling of the Iewes as if he should say In the word of an Apostle or As I am an Apostle to you Gentiles I doe solemnely testifie that the end of my great labours in preaching ouer the world is not only my obedience to God and to saue you but to saue the Iewes also This Confirmation may bee put into forme thus The end which Paul entends as an Apostle shall come to passe But the end before named he auoucheth in the word of an Apostle Ergo. Also it might be confirmed out of the eleuenth verse thus Gods end cannot faile but Pauls end is the same with Gods end Ergo. If such a calling were not to come Pauls labour in a great part were lost doctrine The way for a Minister to make his office glorious is to be diligent in preaching So Paul speaketh for himselfe 1. Cor. 15.10 and commendeth himselfe for this 2. Cor. 11.22 and so to the end of the Chapter Vse 1. Paul challengeth credice to that he speaketh because of his calling 1. Cor. 4.1 It is very material that hearers should haue a reuerent opinion of the calling and office of their Teachers Let a man esteeme vs as the ministers of Christ Then will the word worke in vs when we heare it not as the word of man but as indeed it is the word of the liuing God Heare thy Teacher preaching the truth with such reuerence as thou wouldest heare Christ if he were vpon the earth 1. Thes 3.13 Vse 2. Our principall office is to saue men which reproues them which intrude themselues being no
Christ but as the Thiefe hath the True mans purse Alas what shall it profit him when hee shall come to hold vp his hand for his robbery So if thou haue not Christ thou art an vsurper euen of that which thou possessest by a lawfull ciuill right and shalt be called to account for the same Thou mayest haue gold and siluer without Christ but no comfort without him Whom if thou hast thou mayst eate with peace and drinke with peace and with peace and comfort possesse gold siluer house lands rich apparell for they are thine owne in Christ If thou beleeuest thou canst want nothing which is good for thee for all temporall blessings and spirituall are annexed to the person of Christ whom they possesse by Faith Walke therefore cheerefully in thy calling and be not anxious nor disquiet thy selfe with carking care Quid haesitas super possessionibus horum Dominum omnium habeas Chrysost What doest thou doubt about possessions when thou possessest the Lord of all Hee that hath giuen that which is greater to his enemies how should it bee that he should deny lesser things to his friends The Prodigall Childe doubteth not of bread inough if hee can obtaine his Father So we can be in no want if we want not Christ VERSE 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifieth IN this Verse Paul begins to arme Gods children against the second sort of speciall tentations which arise from the presence of euill This euill is either in our selues in the Creatures or supposed to bee in God In our selues our sinnes In the Creatures violence and death In God mutabilitie of his loue The first of these is remoued in this Verse and the next namely that which ariseth from our faultinesse For our sins there are two that hurt vs. 1. The Accuser 2. The Iudge In this Verse Paul sheweth that no Accusation can hurt vs in regard of our sinnes In the 34. verse that No Iudge In this Verse is a Position set downe by way of Interrogation and a Reason The Position None can accuse the Elect. The Reason because God Iustifieth them Some reade all in both these Verses 33 34. with Interrogation thus Who shall accuse Shall GOD which Iustifieth c. But our reading is best and most approued Who In generall Who What Diuell or Man Sarauius Shall lay to the charge Shall accuse shall sue shall call into the Law shall endite shall arrest that he may accuse This is very Emphaticall There is no place for accusation much lesse for finding guilty and condemning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what should Gods children be accused Of old sinnes not of false things but of such whereby Satan and our Consciences the Accusers may bring vs to desperation The Elect of God The Election saith Chrysostome not well Ambrose giues the sense thus None can or dare retract the Iudgement of God for he confidently prouoketh all Aduersaries if they dare come forth to accuse not that there is no cause but because God hath iustified vs. Therefore it is here subioyned as a Reason It is God that iustifieth They are iustified therefore it is vaine to accuse them and it is God that Iustifieth them If God doe it none can reuerse it for none is equall with God doctrine No Accusations can hurt or preuaile against them whom God iustifieth Esay 51.8,9 Vse It is ordinary for wicked men to traduce and accuse the Children of God of hypocrisie pride couetousnesse c. But whom doest thou accuse Euen those whom God iustifies It is false that thou chargest them with all or it is True If false then thou art a Slanderer If True then thou shewest thy selfe malicious to impute and to obiect that which God hath pardoned and of the which hee hath acquited them Take heed thou playest not the Diuels part who is stiled the Accuser of the Brethren As it was said to Peter That which God hath cleansed account not thou vncleane So them whom God iustifieth take heed thou accuse not No accusation can hurt beleeuers Who shall accuse them Who Inow I warrant you The Diuell and wicked men who will sift vs as a man sifts his corne and search into vs as Laban searched Iacobs stuffe and when they can finde nothing worthy of Accusation they will inuent false things But thou wilt say Alas that which the Diuell and the world accuse me of is too true mine owne conscience also accuseth me Be it so but doest thou beleeue and repent Then God Iustifyeth thee not onely from false but against true accusations Bee they true or false they shall neuer hurt vs for he from whom there is no appeale hath acquited it Thou must neither deny nor forget thy guiltinesse that the more thou doest vnderstand thy disease the more thou maist praise thy Physician But if thou haue Faith which is the cause and Repentance which is the fruite of Iustification no Accusation can endan-ger thy peace Vse 3. Miserable art thou prophane wretch for as God will admit no Accusation against the Elect thus iustified and sanctified so he will refuse no iust and legall accusation against the prophane and obdurate which censure of the iust and terrible Iudge must needs fill the conscience of irreligious and reprobate men full of horrour and confusion What must needs be the torment of thy soule when thine own Conscience the Law the diuel himselfe shal most eagerly accuse thee before the Iudge of the quicke and dead Mala. 3.5 Nay God himselfe will bee a swift witnesse against thee Yea the very insensible creatures shall accuse the wicked The dust of the Preachers feete shall accuse the contemners of the Gospell Mat. 10. The couetous mans rusty gold and siluer Iam. 5.3 the Vsurers vniustly gotten goods shall accuse him Habac. 2.11,12 The drinke O drunkard which thou hast swilled in shall rise vp in iudgement and accuse thee If it be possible Repent that thy conscience may be freed from hellish Desperation VERSE 34. Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh Intercession for vs. AS in the 33. verse Paul tooke away the danger of Accusation so in this he taketh away the feare of Condemnation Here are 2. parts 1. a Position None can condemne the Elect to condemne is to adiudge to death or other punishment This position is set downe by Interrogation for the more force 2 A Reason Which is because Christ is dead The Interpreters for the most part do place the force of the Reason in the Intercession of Christ which they oppose to Condemnation as if the Apostle did vse a Traiection for the more strong consolation of Beleeuers Beza But vnder correction I thinke the reason principally to bee in the death of Christ by which we escape death and the Resurrection
bare-faced and in the open Sunne practising abominable things and discouering their filthinesse making a pastime of that with Salomons foole Prou. 10.23 which they should bewaile with teares of blood and of which the very Heathen would be ashamed It is a face of brasse and a Whores forehead that is not ashamed of blasphemie drunkennesse adulterie pride in paintings powderings the Diuels inuentions and other lewdnesse Though many of these things bee not now ashamed yet at the day of death or Iudgement they shall be put to shame and then there shall be no couering for their shame but they shall be clothed and couered with shame If thou which readest these things beest one of these wretches and couldst blush there were hope of thee When a Thiefe is taken in the manner how doth he hang downe his head before men Alas if thou beleeuest not nor repentest how shalt thou be able to looke Christ in the face when hee comes to Iudgement Let vs therefore so liue that when he shall appeare we may be bold and not be ashamed before him at his comming Ioh. 2.28 VERSE 12. For there is no difference betweene the Iew and the Greeke for the same Lord ouer all is rich vnto all that call vpon him THe vniuersal note in the 11. verse Whosoeuer is her confirmed and Paul is put to this because the Iewes made a Monopoly of the grace of God as only belonging to them but Paul shewes that the Patent is as well to the Grecian as to the Iew for there is no difference If there be no difference then whosoeuer beleeueth shal be saued But there is no difference betweene Iew and Grecian Therefore The Minor is affirmed in the first part of this verse and confirmed in the rest of it from the suffering of God There is no difference betweene the Iew and the Grecian The Iewes were the posteritie of Sem by Abraham Isaac and Iacob inhabiting in the land of Canaan a part of Syria in Asia The Grecians the posterity of Iaphet by Iauan inhabiting a part of Europe called Greece at first Ionia of Iauan but here they are taken by a figure for all the inhabitants of the world beside the Iewes So called because they were the most famous for their learning and bringing vp in respect of which they called all other Barbarians It appeares then that there is a great difference betweene a Iew and a Grecian in regard of Ancestors Countrey Language Manners c. But Paul meanes none of these but is to be vnderstood onely of Iustification in regard of which there is no difference betweene them that a man should euer the more or lesse be iustified or saued because hee is a Iew or Grecian For the same Lord ouer all Here is the Confirmation All are seruants to the same Lord. It is not to bee forgotten that his Maiesties Translation hath exceedingly amended the reading in this place Is rich vnto all Because he powreth out an exhaust treasure of goodnesse vpon vs well may he be said to be rich if we consider what manner of things he bestowes how great with what bounty and how many To all Not hand ouer head not to euery particular but to them that call on him Not that say Lord haue mercy but that call in Faith Here is the sufficiencie of God Hee is rich to all and the Indigencie of man that call vpon or begge of Him Many collect here two Arguments to proue there is no difference but indeed there are three The first There is the same Lord. The second He is rich to all The Iewes neede not grutch the comming in of the Gentiles they shall not haue the lesse for GOD is able to enrich all as the Sunne though it euery day giue his light and men and other creatures partake of it yet neither hath It or We the lesse so though thousands from one end of the earth to the other flocke to the receiuing of Mercy yet God hath store and the fountaine is aboue our Thirst Fons vincit sitientem The third Argument is drawne from the equall condition propounded to all viz. if they call on him which if the Gentile doe the gate of mercy was open and free to him as to the Iew. doctrine The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Act. 10.34 Rom. 3.29,30 Gal. 3.28 Vse 1. In this world for the most part the poore are contemned If there be any fauour it fals into the rich mans mouth If there be any danger the rich man gets thorow when the poore is taken in the Net of the Law The poore is scanted in the things of this earth but in the fauour of God and heauenly things hee shareth with the best The rich cannot bribe for these God respected the low estate of Mary his Hand-maiden yea Lazarus went to heauen when Diues went to hell Vse 2. If thou beest rich be humble and doe not so disdainfully ouer-looke thy poore neighbour as not worthy to wipe thy shooes He is heire of the same Grace serues the same Master and it may be in as great fauour with him as thy selfe I am sure the rich and poore are all one by Creation there is the same entrance into the world and the same way to depart to them both vnlesse the Rich mans fulnesse open more doores of death then the emptinesse of the Poore man In the worst things as sinne and corruption the richest is equall with the poorest In the best things as Iustification and Eternall life the poorest is equall with the richest Vse 3. There is no difference betweene the Rich and the Poore but remember in spirituall things In ciuill there is great difference euen by Gods ordinance For the Gospell abolisheth not order bringing in Anabaptisticall paritie and communitie We must honour our betters and superiours acknowledging a difference We may not say in stomake Wherein is he better then I We all come of Adam When the Counters are put vp into the bag there is no difference between them but while the account is casting there is great difference One stands for a pound another for a penny so at the day of Iudgement and in Christ there is no difference but while wee here liue there is difference and it is to bee acknowledged Vse 4. Be at Vnitie for there is the same Lord. Wee are all seruants to one Master he will prefer vs all wee need not enuy one another Wee are all of a Family and weare all one Liuerie and the badge or Cognizance is Loue. Will any man endure that his seruants or children shall bee quarrelling or snarling one at another Indeed if we serued diuers Masters there might sometimes naked swords bee seene but now contentions must needs be odious Alas for the Diuisions in the Church of England Surely the Authors and Fautors of her diuision haue
much to answere for before God This is the bane of the Church and that the Diuell knowes well enough Diuision in Doctrine is Heresie this is not found among vs. Diuision in Rites is Schisme This is our disease Let such remember who breake the peace of our Church that an inueterate Schisme is Heresie For the obstinate Schismatike at length obtrudeth his fancie for an Article of the Faith A Church in diuision is like an house on Fire Quench and increase not this flame by thy brainelesse opinions It is like Rebecca troubled in her wombe with the striuings of two children of contrary dispositions Pitie the paines of thy Mother This sinne is so great specially authoritie being resisted that some haue confidently auouched it not to bee expiated by Martyrdome Chrysost If Constantine iustly blamed Alexander Socrates Schol. Eccl. hist l. 1. c. 4. for eager opposing Arrius whom he did confute much more may our Constantine finde fault with them which blame that which they can neither amend nor confutes Vse 5. The way to be rich in all grace is to aske it Aske and you shall haue he is rich to all that call vpon him he giues bountifully and casts no man in the teeth plead not thine owne deseruings thou must sue in forma Pauperis Beggers obtaine the rich are sent empty away Vse 6. Euery man desires to serue a liberall Master that hee may be preferred Serue God and thou shalt be made rich Why doest thou by Swearing Lying Whoring c. serue that beggerly master the Diuell that hath nothing to giue his followers but hell and euerlasting torments If God be thy Master thou art made for euer No maruell that Paul breakes out into such a Patheticall thankesgiuing because God entertained him into his seruice 1. Tim. 1. For as there is no fishing to the Sea so no seruice to Gods and the Kings Get into Gods seruice and when thou art in keepe thee there Deserue not to be cast out as Cain was lest thou sing the Prodigals Song How many hired seruants in my Fathers house haue bread inough and I dye for hunger There are two things to be done that we may keepe our seruice First to know our Masters will 2. To doe it and then as God was rich to Abraham for his Faith to Dauid for his zeale to Steuen for his constancie so will he be rich to thee As God is rich in mercy to the good so in iudgements plagues woes curses is he rich to all vngodly wicked men VERSE 13. a Ioel. 2.32 Act. 2.21 For whosoeuer shall call on the Name of the Lord shall be saued THat God is rich vnto all that call on him is here confirmed by a Testimonie out of Ioel. The occasion of Ioels speech was this There was a great famine in Iewry the Cause their sinnes the meanes First a great raine presently after Seede time after that a wonderderful drought Also God sent Grashoppers and Caterpillers c. which deuoured the little encrease which the earth afforded Farther hee threatneth them with forraine enemies and vpon this exhorts them to Repentance telling them that whosoeuer shall call on the Name of God shall be safe For in Zion that is the Church of God shall be deliuerance Pauls Argument is thus framed If whosoeuer call on God shall be saued then is God rich to all that call on him for no riches are comparable to saluation But the first is true Therfore the last In this verse are two things First the Duty Secondly the Euent The Duty Calling vpon God The euent Saluation Whosoeuer as before verse 11. Shall call vpon By this is meant Prayer which sometimes is taken for the whole worship of God Inuocare quasi â—…tus aut in se vocare Anselm Prayer is called Inuocation in Latine because it must be performed with the Inmost affections or as to call God into vs Or as the Greeke word signifies to call vpon another for helpe in extremitie And therefore Chrysostome well expounds it by Confession ioyned with Prayer For he which beggeth helpe of another confesseth his owne weakenesse and want The Name of the Lord. That is God himselfe whose infinite perfections no name can comprehend Yet God hath by certaine Names and Appellations notified himselfe vnto vs so farre as was fit for abilitie to vnderstand Some here vnderstand Christ the Name expresse Image and Character of his Father by whom we know God as wee know things by their names Shall be saued Not that our prayers deserue Saluation but because Saluation followes faithfull praying by the promise of God doctrine God will saue all such which call vpon him Act. 2.21 Psal 50.15 145.18 Vse 1. God is infinitely good who propounds conditions of saluation as easie to the poore as to the rich If hee had offered saluation on these termes as to build Churches Hospitals and to endow them c. Alas what should haue become of poore men But if thou beest not rich nor eloquent c. Yet if thou callest on the Name of the Lord thou shalt be saued Vse 2. Whosoeuer calleth vpon the name not of our Lady but of the Lord. How then comes it to passe that the Papists so much striue for Inuocation of Saints There is no example nor promise nor commandement for it in the Bible No threatning to them which omit it neither doe the Saints departed know our particular necessities or our hearts The Heathen Philosophers conceiued one chiefe god and diuers inferior and Vnder-gods as mediators by whom they might come to the chiefe God as by Noble men we come to the King This is one of their best arguments which Ambrose on the Romanes excellently propounds and confutes Amb. comment in 1. cap. Epist ad Rom. A certaine man Chemnitius exem Decr. Conc. Trid. par 3. de Inuo Sanctorum hauing vsed the helpe of some Noble men in a cause to his King and being maruellously delayed hearing by occasion a Bishop preach that wee must goe to God by the mediation of Saints Alas saith he if it bee in the Court of Heauen as it is in the Courts of Princes wee shall all haue but a cold suite of it Wee doe many times request particular men and Churches on earth to pray for vs because we haue commandement example and promise for it in the Word it being a ministery appointed for the Militant Church But that from hence I should pray to Angels or Saints departed followes not For first I doe not inuocate these as the Papists doe their Saints neither doe I desire that office vnlesse either face to face or by Letter or Messenger I acquaint them with my desire but there is no such entercourse betweene vs and the Virgin Mary or other Saints Ob. But they pray not to Saints to fulfill but to impetrate their desires A. This also is vnlawful it being a part of the Office of our Mediator
faith and reuerence would haue beene commended A Turk is plagued for stamping a Crucifix vnder his feet not that God approues such Images but to reproue their vile minde therein shewed against Christ Iulian as Ecclesiasticall histories mention plucked downe an Image of brasse made to resemble Christ at the foot whereof was the figure of the woman with the bloodie issue kneeling in the roome of that Image of Christ did the Apostate place his owne Image which was by thunder and lightning ouerthrowne broken in peeces not that God was pleased with such Images but displeased with the wicked and spitefull heart of Iulian thereby appearing And I am left alone Not a Prophet alone but a professor alone as appeares in Gods answere who tels him there were seuen thousand left not Prophets but men Heereout arise two Doctrines the one concerning the state of the Church in regard of the enemies of it the other concerning the nature of such enemies doctrine First God suffers sometimes the enemies of his Church to preuaile against it as Cain against Abel the Moabites Ammorites Philistims c. against Israel the High Priests Scribes and pharisies against Christ the Heathen Emperours against the Christians The Arrians for the space of fourescore yeeres against the Orthodoxall professors the Pope and Papists against the Protestants as our forefathers haue felt in this Land Vse 1. Prosperitie is no certaine note of the true Church Vse 2. Though we haue enioyed an vninterrupted peace this many yeeres which the Lord continue yet God may suffer enemies to preuaile ouer vs and wee haue great reason to feare it First because iniquitie as Pride Drunkennesse c. seeme to haue got the vpper hand Secondly we haue seene and felt many Iudgements alreadie the Pestilence Inundations of waters deuouring fires in many the principall Townes of the Kingdome yet what reformation followes Because we amend not by these we haue cause to feare the killing of our Prophets and digging downe our Altars Thirdly because of our fearefull hypocrisie euer being much in shew and nothing in substance God vsually makes true Christians manifest and discouers Hypocrites by such trials These reasons shew that we are in danger and therefore should not be secure but prouide for such a time for as hee who is prouided to die is the fitter to liue so the forethinking of such things may howsoeuer much better vs in grace Religion hath cost some their goods their liberty liues why may it not vs This is our day our Summer it may haue a night and Winter following against which it is wisdome to prouide doctrine The enemies of true Religion are sauage and cruell specially against the Ministers of it as appeares in the Papists who when they faile of Arguments and Scripture to defend their cause seeke to make their parts good with fire and sword according to this Logick was that Popes resolution Iulius who flinging his keyes into Tiber said If Peters keyes cannot Pauls sword shall Vse 1. Art thou an enemie to the gospell and to the preachers of it and to them who liue godly Thou art like Iesabell whom God met withall well enough for euen the dogges did ease Iesabell though a Queene 2. King 9.35 Vse 2. As an armie without a Generall a shippe without a Pilot sheepe without a Shepheard so is a congregation without a Minister as Philip desired the Athenians to send him their Orators who perswaded the people not to render vp their Citty so the diuell most spiteth the Ministers of the word as the greatest enemies to his kingdome because they call the people to repentance I would chronicle that minister if faithfull as a miracle which euen in the dayes of peace suffered not some persecuti ' on by the malice of the diuell Esteeme thy teacher for the hazard he endures for thy sake Vse 3. If thou beest persecuted so was Eliah do as Eliah did fly to God by prayer for he prayed and was preserued Vnder the Iuniper tree Eliah sung a heauie note but hee s not a halfpenny the worse Iesabell could not hinder him from riding to Heauen in a fiery Chariot and we finde him afterwards comming downe on mount Tabor in a most glorious manner Luther continued 30 yeares preaching the gospell yet dyed peaceably in his bed though the Pope hunted him and would haue giuen a good part of his tripple crowne to haue got him God will either deliuer thee or glorifie himselfe in thy constant enduring Vse 4. The enemies of the Church hold together for the ouerthrow of religion let vs vnite our affections and forces for the maintaining it The want of holy loue and fellowship among Christians giues the diuill great aduantage We helpe not one another we reioyce not at the returning of Prodigals when the Scribe had answered discreetly Christ incouraged him and when the young man manifested a conscience in keeping the law Christ looked vpon him and loued him But if we see any begining to feare God we encourage him not but rather giue him gall and vineger to drinke Mat. 12.39 Mat. 10.21 Drunkards hang on a string Swearers shake hands Adulterours make a league Prodigalls are sworne brethren Papists hold together much more let vs which hold Christ stand to one another helping and incouraging to godlinesse Vse 5. Eliah complaines not of the whoredome drunkennes pride c. of the people though no doubt these sinnes were rife among them but of breaking Alters and killing Prophets the most greeuious inditement that can be put in against any man is that he is an enemie to religion It s a mans greatest honour to be religious and a worshipper of God as the contrary will most of all other sinnes shame and confound vs at the last day VERSE 4. But what sayth the answere of God vnto him I haue reserued to my selfe 7000 men who haue not bowed the knee to the Image of Baal IN these words is the answere of God to Eliah his complaint wherein are two things First a preface Secondly the substance of the answere The preface is in these words But what sayth the answere of God vnto him This preface is an elegant transition set downe by way of interrogation from Eliahs complaint to Gods answere as if Paule should haue said You haue heard of Eliahs complaint now you shall heare how God answers him The word translated answere signifieth a diuine answere accuratly set downe doctrine All doubts in matters of religion are to be decided by the word of God Ioh. 5.39 Mar. 12.24 Eliah erred because he spake without his booke that is Gods word Vse In all matters controuerted remember this but what sayth the answere of God It s questioned whether images be to be worshipped Angels and Saints prayed to c. who shall resolue vs The Papists saye yea but what sayth the answere of God We are to take no mans word not the word of Eliah