they had borrowed We may thanke God for our sumptuous palaces ready prepared for vs. I would to God we were like to theÌ„ in other things At this time the kings of Israel had banished religion from amongst them these meÌ„ for the loue of the truth knowledge of God forsook their own dwellings contented to liue far froÌ„ all courtly preferment preferring their own buildings before the stately palaces of Samaria These men dwelt with Elizeus though the famine were great without murmuring so deare vnto them was it to heare the Covenant and be made partakers of the promise Elizeus was not behind for his part but as they were obedieÌ„t vnto him not to build without his leaue so went he in and out before them looking to them as the shepheard to his flocke not only instructing and teaching them but also in providing necessaries for them yea setting his owne meat provision before them So these men lived in this maner insomuch that I thinke if Saul had come into the midst of these men he would certainely haue prophecied among them But things goe not so among vs doe the Heads and Governours goe in and out before their children doe they take that which is sent them and set it before their Companies or rather take they not that which is appointed for others and devoure it themselues alone as though our Colleges were made only for Heads not at all for members We need not as Elizeus did part with our owne portions or not receâ—ue as Nehemiah the bread of the Governour nay wee lay ouâ— hands on that which is none of ours as if we were come to a common spoile wee set all things to sale and make marchandise of that which wee should bestowe freely And what though vnder some such naughtie Governours there haue good men come vp this is no great commendation nor more wonder then that a Buffard should hatch good haukes As for the common order to contemne Statuts and all good and lawfull orders is the readiest way to any preferment Popery is indeed in some sort banished our Colleges so that I thinke there be not in any of them any manifest recusant yet are there such whom we may looke vpon as the Prophet did on Hazaeli with watry eies remembring the harme that he should do to Israel But let vs for all this abide in Gods feare and service such as are Governours and godly continue it considering what a worthie thing it is not only to beget children to God but even many Fathers to beget many children Let vs content our selues with the small portion which God hath allotted vs knowing that a little with the feare of God and his favour is better then all the world besides And as God did increase the widdowes oyle in her cruse so can he increase that little which we haue so that our hearts shall bee therewith more satisfied then when their corne and wine oile is encreased Let vs refuse no paines for pretious things Iacob served seauen yeares for his wife and it seemed a short while vnto him because he loued her yea though it should cost you twenty yearâ—s service as it did him yet the delight which I hope you haue in it will make them seeme short vnto you Blessed is hee that seeketh after wisdome and findeth it Take that counsell which Ioseph gaue his brethren fall not out by the way And that of the Apostle Obey them that haue the governance of you If we shall doe this wee are to hope that in the midst of our want God will open the heart of some well minded men to enlarge his benefits as he sent the man to Elizeus but if wee hold on there is no doubt but as the wrath of God fell in abundance vpon Abbeyes wherein he was dishonoured which rased the foundation and left not a stone vpon a stone alienated their lands from doing good to his Church so shall it likewise fall vpon our Colleges when hee will remoue the light of our Candlesticke and bring vpon vs either Poperie or Barbaritie which the Lord grant that by hartie and vnfeigned repentance wee may turne away from vs. 13 But we ought to giue thankes alway to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to salvation through sanctification of the spirit the faith of truth 14 Wherevnto he called you by our Gospell to obtaine the glory of our Lord Iesus Christ. The Apostle hath heretofore opened the rising and fall of Antichrist the place where he should set the pride of his heart how farre he should prevaile the righteous and severe iudgement of God vpon such as should refuse the truth take pleasure in vnrighteousnesse howbeit notwithstanding that multitudes should be caried away with the spirit of deceaueablenesse so that who so should looke vpon the outward face of the Church with a carnall eie might thinke that there were none left to call vpon the name of the Lord and pray with Eliah to take away his soule c. because that both smal and great had taken the marke of the beast in their foreheads yet the Apostle setteth out that in this generall backsliding the Lord will keepe a residue though in comparison of the rest they should bee but as a cluster in the vintage or as one grape of a cluster there should be some saued though they were not but as a leg or an eare caught out of the mouth of the lion as the Prophet speaketh that howsoever Antichrist should deceaue the world yet that there should bee a number to stand with the lambe on mount Sion and to accompany him whether soever hee should goe The Evangelist shewing that when our Saviour came into the world and among his own the world knewe him not his own receaued him not yet it there followeth that some there were that receaued him for to them that receaued him hee gaue power that they should be the sonnes of God Therefore the Apostle commeth here to speake of the comfortable state of the godly how God preserueth them in these great changes 1 First then in the person of the Thessal he sheweth from whence such as are preserued haue this grace in these 2 verses 2 Secondly he setteth downe a rule for them to rest vpon vers 15. stand fast 3 Thirdly declaring that as the beginning and meanes so the end also and continuance was from God he shutteth vp the whole matter with prayer vnto God But we ought to giue thankes c. in which wordes hee declareth that both the beginning meanes and end come onely from the mercy of the Lord therfore least the wiâ—e man should glory in his wisdome c. hee lets them vnderstand whence it is thaâ— they stand where other fall beginning with thanks that God hath from the bâ—ginning chosen you even as hee had done in the
former Chapter because your faith groweth exceedingly and in the same maner he beginneth almost every Epistle Not only to note that these things are Gods benefits and blessings as are food and rayment and health for these are common to the good with the bad which men may enioy and yet bee not a whit in their nature changed but that these are moreover so proper to Gods children that the wicked haue no part in them they being such as are able to make a change and alteration in them c. Therefore neither the Pelagians attributing so much to free will as that by it without the speciall grace of God hee may performe the lawe of God Nor the Papist which to Gods grace ioineth his naturall strength is sufficiently thankfull to God but hee onely that confesseth flesh and blood to haue nothing to doe in this worke which is brought to passe without and against our nature We see here wherein we are to reioice that is when wee see others to obtaine like pretious faith wherein our harts ought to ioy that Christs kingdome is encreased therefore this minde should be in every one of vs that was in the disciples who greatly reioiced wheÌ„ they heard that other churches had received the gospell and as the Apostle who saith of such as he converted to the truth that they were his Crowne his reioicing in the Lord so say I should our hearts be filled with ioy when we heare that God hath added any to his Church This is spoken to stir vp the dulnesse which is in vs pittifull it is to see that whereas among vs our principal care should be in winning confirming men in the truth it falleth out by the strong deluâ—ion of Satan that we not only do not so but are gâ—ieved offended wheÌ„ we see meÌ„ bâ—ought to Christ. And as when Eldad and Medad prophecied in the host Ioshua would haue had Moses to haue forbad theÌ„ so many envy at others blessings c Would to God as our Saviour sendeth vs to the vniust steward to learne wisdome so the example of the adversaries diligence might stir vs vp to the building of Christs church They spare no travell by sea nor land they sticke not to hazard their life I would to God not their soules also to win any in whom they fee any towardnes of wit or learning and vse all incouragement meanes whatsoever in the end to make them of their Proselits I would that halfe this care were in vs to maintaine the truth that is in them to vphold error But it falleth out with vs otherwise for as covetous men we thinke the more that others haue of Gods graces the fewer we should haue our selues It followeth for you beloved in the Lord Where he sheweth plainely whence it came that they stoode in this great falling away even from God because he had set his loue vpon them Here then is the cause of our certainety and assured stay not that we loved God first but that he loved vs. Wherefore we are here taught that when we speake of the certainty of our standing we beware that we thinke not any thing to be in vs for which God should the â—ather loue or favour vs. For wee must â—o rest on Gods loue that we shut out our selues quite from all cause therof Even as Moyses taught the Israelits that God had chosen them not because of their might or number c but for that he had a loue to them So this is the ground of all when we seek the cause of loue and mercy towards vs we shall finde it to be none other then loue c. So also the Apostle speaketh in the former chapt to fulfill the pleasure of his goodnesse where not content to haue named once Gods goodnes he doubleth it as wanting other words to expresse that which he would say coÌ„cerning Gods free mercy and loue He addeth for that God from the beginning hath chosen you where he declareth the continuance and ancientnesse of this loue which was before the world was made ere the heavens were made the earth set vpon his pillars â—ere the foundations of waters appeared c. It was his secret purpose to make vs instruments of his glory How happy sons are they which haue such a father as provideth for them even before they be When we looke herevpon it may be a stay of comfort vnto vs against all temptations For when we know that it was his only loue which froÌ„ the beginning moved him to haue mercy on vs wee learne that howsoever our sins be in multitude as the sands of the sea and in colour as red as scarlet yet that they are not able to separate his loue from vs. For before he framed vs he foresaw the evill which we should commit yet he chose vs they are not theâ—efore these things that can seperate betweene him and vs for he is not as man that he should be changed Wherein as we haue a iust exception against some christians which set downe the foreseeing of our works as the cause of our electioÌ„ whereas the Apostle layeth downe the loue of God before the world for this cause that we might know there was no respect had of the works as he also disputeth elsewhere of the choosing and reiection of Iacob and Esau before either of theÌ„ had done good or evil Even as Austine saith that he chose vs not because of the works which he foresaw but hee foresaw the workes because he chose vs as the moving of the Wheele is not the cause of the roundnes of the Wheele but the roundnesse the cause of the moving so here is also laid a foundation of consolation for such as faint vnder the burden of their sins think that by the reason of the greatnesse of them they cannot bee the children of God This way Satan buffeteth many For as he draweth many into sin by laying before theÌ„ the mercy of God so he leadeth not a sew to distrust by opening vnto them the severity of Gods iudgements Wherof when they thâ—nke they suppose no death more grievous But let them know they haue no more dishonoured God by the sins they haue committed then by thinking that hee will not pardon and forgiue them Wherefore when we consider that God of his free grace foreseeing how ill we would be did yet choose vs let vs be stirred vp to glorifie his name and breake out with the Apostle into these words who shall seperate vs from the loue of God And as he hath set downe the ground of our salvatioÌ„ so goeth he on through sanctification c We haue seene the foundation laid before in the former words to bee only the good will of God he sheweth how he goeth on in bringing his purpose to passe for God leaveth not his worke vnperfect but bringeth his decree to effect and whom he
on vs let them giue sight to the blind and lims to the lame and then will we beleeue their doctrine As for their miracles whatsoever they be no other but such as the Apostle here calleth lying wonders false they are and lying either because they appeare to bee that which they are not or for that they tend to the confirmation of lies and falsehood 2 The second generall point concerneth the persons that by this Man of sinne shall bee deceaued which are by the Apostle tearmed such as perish wherein by limiting the compasse of the Man of sinne and his deceit he leaueth vnto vs this comfort that he shall not be able to deceaue al but only them that were herevnto appointed Even as when the foure destroying Angels held the foure winds the Angel which came from the East having the seale of the living God commanded them not to hurt the earth till the servants of God were sealed And againe where the generall Apostasie is spoken of the power giuen to the beast over every kinred tongue and nation it is tied onely to them whose names are not written in the booke of life of the lambe And when our Saviour saith that the daies should bee so wicked that even the elect if it were possible should perish hee declareth that the elect cannot possibly fall away Which is the thing which the Apostle in this place layeth down is true in Gods Church and every true member thereof because they are fouÌ„ded on that rocke which shall not shrinke and sanctified by that truth that must alwaies prevaile of which point wee shall haue occasion to speake more afterward Now because I haue signified that of al estats that of the Popedome is most properly designed by the properties of Antichrist laid down before for that most of our ancestors and Predecessors died in the midst of that darknes professed that ReligioÌ„ the Papists would haue it answered what we think to haue become of all theÌ„ For if we shal say that all Papists are coÌ„demned theÌ„ shall we iustifie that slander of vs wherin we are accused to condemne to hell all our parents and forefathers If we shall answer that we thinke not so hardly of them then will they be ready thereon to conclude that wee must needs allow of poperie which even such as are saved haue professed Bristowe enquireth If there were ever any Protestant so bold as to condemne to hell Augustine c. all our ancestours FouÌ„ders of Colleges who himselfe answering for vs saith that we doe not as may appeare in that we thanke God hartely for them c. The like matter haÌ„dleth he in his 46 Demand where he saith that we are so farre from condemning them to hel that Calvine setteth downe the quite contrary Whereas then they commonly slander vs that we should condemne al our parents and predecessours our adversarie as you haue heard cleareth vs from it And thus far may wee vse the scorpion for a remedy against his owne biting But yet are we to beware of the poyson which is in his tongue for the end is naught to which hee alleageth this For he asketh how wee can condemne the doctrine of these men for naught of whom we haue so reverend an opinion as to thinke that their soules be in rest blisse Which argument though at the first shew it seeme strong and forcible yet when we take a narrow view of it wee shall finde it to bee nothing For if wee should aske them if ever any Papists might bee found so peremptorie that would adiudge to hell Adam Lot David the Apostles and Peter himselfe who were greevious sinners as guiltie of Incest Adulterie Murther declining and denying of Christ they would say none would wee might therefore in like manner conclude as well as they that disobedience dâ—unkennesse incest c. were allowed by them c. If they say that there is difference because these sinnes of theirs were excusable and not damnable they continuing in profession outward service of God The course of the scriptures is against them though you make many prayers I will not heare for your hands are full of blood Wherefore haue wee fasted thou seeâ—t it not chastned our selues and thou regardest not behold in the day of your fast you wil seeke your will and require all your debts Where notwithstanding the laying aside of their costly apparell and girding themselues with sackcloath faststing c. so long as they remained cruell hearted envious c. Their prayer and their fasting was turned into sinne Paul saith of such deeds that they who doe them shall not inherite the kingdome of heaven Wherefore the consequent is naught Men which did these things were saued â—rgo these things which they did were not damnable If they say that the examples are not like in life and doctrine yet I say that the forme of argument in both these cases is one for they gather These men were saved ergo nothing they beleeued was damnable And why not as well these were saved ergo nothing they did was damnable Moreover wheÌ„ our first parents sinned it was not onely in eating the fruit forbidden but in hoping to become like vnto God which the Divell had put into their heads and beguilded them which the Lord also noteth when scorning them hee saith Now is man become like one of vs. And Paul erred in doctrine and opinion while he was a persecutor so did the Apostles whilst they dreamed of a worldly kingdome which Christ should haue and were in darknesse concerning Christs resurrection Thomas expresly who was so far from beleeuing for the time that hee would not beleeue till he had thrust his finger into the print of the nayles and put his hand into his side Yet I aske whether there were ever any Papist so bold as to condemne to hell one first parents the holy Apostles Paule Peter c. And because they doe not must they or wee therefore necessarily allow their errour Whatsoever they can except against this argument the like may any one against theirs If they say that these repented theÌ„ eveÌ„ the same may we say of our Ancestors Yea but they reply we haue evident tokens in these testâ—monies out of the scripture as of David Paul Peter c. And though this be true wil they theÌ„ coÌ„deÌ„ne as impenitent all them of whom they read not the like For we read not that I know any thing of Adams conversion nor of Lots yet cannot we condeÌ„ne therfore our first parents vnlesse we say that God had not a church so soone as the Devill had a chappel And we cannot take from Lot that honorable coÌ„mendatioÌ„ which the holy Ghost giveth him for hee being righteous and dwelling amongst them in seeing hearing vexed his righteous soule c. Cyprian in a Councill decreed that such as were baptized by heretikes should be rebaptized
houre others at the last Although they saw not all the errours yet such as overthrew the foundation of Christianitie no doubt they vnderstood and withstood And we are to thinke that vnto them many things were pardonable which now to vs are not And wee boldly say as did the Prophet had not the mercy of the Lord beene great to leaue vs a remnaent we had beene al as Sodome and had beene like to Gomorrha But when we speake of Gods mercy we speake of a thing that is bottomlesse and incomprehensible When they aske of vs. How many or who are they who thus were saued What other answer can they haue but this Who hath knowne the minde of the Lord or who hath beene his counsellour We are then to think that God had some which never bowed their knees to Baall many who although partakers of many their errors yet held the foundation Some also who being deepely sunke in their grosse idolatries were notwithstanding saved as brands halfe burnt out of the fire beeing effectually called some sooner others later according to the rich mercy of God There remaine as yet two points of those which haue beene proposed The former the Cause why God sendeth this great punishment Wherin we are to consider how il he taketh the contempt of his worde The later the order and severity of God in condemning of such as refuse the word of truth offered 11 And therefore God shall send them strong delusions that they should beleeue lies 12 That all they might be damned which beleeved not the truth but had pleasure in vnrighteousnesse But because the later containing the grievousnes of the punishment doth sufficiently expresse how il the Lord taketh the offence which deserveth it I shall touch the same so far as this giveth occasion Some there are to whom the word of truth was never sent which abide in darknes and ignorance so that no man can expresse the wrath that lyeth on them Howbeit if we compare it with the fircenes of that wrath which is here declared against them to whom the word of truth hath bin revealed but who haue refused it we shall see that it is but very little For here is laid downe the displeasure of God against them to whoÌ„ bread and water was offered but they as scornefull childreÌ„ haue cast it away and insteed thereof haue poison given them whereon they feed and drinke to their vtter destruction Foolish men who when they had the light sent amongst them loued darknes more then light who therefore had a perpetuall night brought on them and so were led from iniquity to iniquity til that punishment of damnation light vpon them The Iudgements here threatned are two 1 One in this life 2 The other in the life to come The former a punishment and sin A sin in that they take pleasure in beleeving lies and delusions a punishment in that they are given over therevnto The later a punishment only In the first men are both doers sufferers in the later they are sufferers only against their will The Pelagians long since the Papists at this day with some others whose names I spare haue so interpreted both this and the like places as having no other meaning but that God suffereth them to be given vp to delusions c least if they say as the Apostle doth that God sendeth them they should make him the author of sin But we may say to them as Iob Is it fit to lie for God We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents For the Scripture is plaine that God not only is a sufferer but a worker also in these punishments yet without all sin or blame For seeing it is said that he sendeth delusions as his messengers it is plaine that herein he hath his worke After which manner the scripture speaketh in other places The Lord put a lying spirit in the mouth of the Prophets And in the Prophet I the Lord haue deceived that Prophet The Rhemists in their marginal note on this place send vs to a place in Augustine out of which to learne how to expouÌ„d this and other like places But Augustine sheweth that in these things God is more then a bare sufferer When he calleth it a righteous iudgement which iudgment must needs be his work but to know S. Aug. meaning read the 5. lib. contra Pelag. c. 3. where hee sheweth that herein is not only his sufferance but his power So that God marveilously worketh not only in the bodies but also in the hearts of men And for all woâ—ks we are to hold this that if we say that God suffereth any thing which he careth not how or in what fort it falleth out we deny his Providence if he suffer any thing against his will we deny his omnipotent power But we may herein note the exceeding power of God which of the sins of the godly can make comfort to the godly raise glory to his name yea the sins of the faithful to turne to their good as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations If any man be curious in this wil not be satisfied but bring Gods woâ—ks to mans tribunal let him looke to be consumed of his glory he that cannot hereof speak with reverence let him hold his tongue altogiâ—her O that you would hold your tongue that it might be imputed vnto you for wisedome After then that men refuse the loue of the truth God in wrath leaveth them to the rage of Satan who finding the house swept returneth with 7. other worse then himselfe and there taketh vp possession leading them on from one sin to another and at last to perpetuall destruction When that choice was offered David of the three punishments to take one he said he was in a great strait but if he had added for a fourth to haue bin left over to Satan and to haue bin forsaken of God the choice had bin easie Better it is said David to fall into the hands of God then of man but farre better had it bin to haue fallen into all the evils which all the world could do then to be giveÌ„ vp to be punished by Satan It is a pitifull sight to see children die at the head of every street for want of food or that the sworde should destroy our people or that the pestilence shoulde walke through our citties if it were to slay but one in a house as in Egypt but yet were all this comfortable in comparison to see our friends die before our eies whether famished slain with the sword or destroyed with pestilence if they died thus in the favor of God this I say were comfort in comparison of this to see them like wandring sheep scattered without hope forsaken of God bound with chaines of sin
held vnder the thraldome of Satan to see heaven shut against them hell gaping to receiue theÌ„ their eternall damnation already prepared for them And such is the heavy iudgement of God against all contemners of his word whereof we haue proofe in all ages And expresly in the Iews to whom the promises were made among whom Christ preached lived and wrought his miracles who because they refused this holy one reviled crucified him wished that his blood might be on their heads for this cause the wrath of God came vpon them even vnto the vttermost It had bin a small matter if only they had bin in the promise of grace of salvatioÌ„ made to their fathers but this punishment passeth all To omit the East churches whose candlesticks are removed in whom Mahomet the enemy of God sitteth keepeth them in most miserable servitude we may see how in the West churches also God hath punished this sin For having at first for the doctrine of Christ brought in the doctrine of man they proceeded farther and set vp one man to vphold it and so holding on they buried Gods word in ignoraÌ„ce led away the poore people to dumbe and senslesse creatures In the midst of these thicke mists it pleased God to open his light in sundry places as in this country of ours to send salvation among vs which many haue refused and some of them fled from it but consider how the iudgment of God hath fallen on theÌ„ into what grosse absurdities haue they run and how like foolish builders they made that which should be the foundation the roofe or rather indeed haue left it no place in the building that is setting aside Gods word haue made for the ground of their faith religion mens traditions mens doctrines devises So that the Divines of Spaine and Portugall which haue not heard of the truth as these men haue done haue thought and written farre more of the truth and soundnes of the original of the dignity sufficiencie of the scripture And where the Divines of Lovan haue cleared the fathers from forgeries singled out the counterfaits our men haue stuffed their Testament with such ware I know not who saith as Stapleton doth that the Church hath authority to Canonize for scripture those that are not as the Canons of the Apostles the booke called the Pastor long since condemned for a notable forgery But this is Gods iudgement fallen vpon them for their refusall of Gods truth I will end with them having rehearsed that place which S. Paule did against the Iewes out of the Prophet Hearing ye shall heare shal not vnderstand c for the hart of this people is waxed sat Now let me speake to you of whom I hope better things I would to God I might hope so good that I might not haue occasion to say as the spirit of God faith to the Church of Eph. I haue somewhat against thee Hoseah saith The iniquity of Ephraim is bound vp Alluding to the manner of covetous men who having store of mony before hand are wont to bind it vp lay it by till it so fal out that they may purchase some gainefull thing thereby In which manner the iniquity of Ephraim is said to be bound vp as reserved and kept for some purpose After which maner also the Apostle speaketh of vngodly meÌ„ that they treasure vp to theÌ„selus wrath against the day of wrath I am afraid lest that our sins be bound kept togither for some purpose and sealed vp as Iob speaketh in a bag for some purchase Whereof I wish you in the feare of God to iudge The Lord hath prepared a great banquet the guests haue bin bidden all maner of fare hath bin appointed both for the weak strong yet haue the commers bin so thin as they are but as a cluster of grapes yea of the whole vine not so many as will make a cluster I could wish that some would make a table in his heart of such as he thinketh are effectually called I suppose he should finde the nuÌ„ber to be very few Cornelius when Peter was sent vnto him was ready with his friend before God to heare whatsoever was commanded him of God Are there many among vs like Cornelius which wait for the comming of Peter with their acquaintance and friends And are there many which come with such reverence before God Some there are that come but it is while their yearely dignitie lasteth Shew mee such housholders as bring their families and friendes to heare what God hath commanded to be told them and we will giue them the commendations which Cornelius had Thinke you that your wiues children and servants haue no soules or that they are given them only for this life insteed of salt to keep their bodies from putrifying Trowe you that the blessing of God can rest vpon that house wherein there is no one that feareth God or delighteth to heare his word You are like to bestow much in maintaining the liberties of your citie and I could wish you did so if it be your right but if you knewe what it were to bee free of the kingdome of heaven you would more earnestly labour for that freedome then for the other Follow the example of them that are mentioned Malach. 3. c. who when vngodly men set their hearts on wickednesse condemning the iustice of God Such as feared the Lord spake every one to his neighbour and there was a table of remembrance Otherwise vnlesse we reforme this falt wee are to feare least God will punish it in displeasure and leaue in this place a marke of remembrance for the contempt of his mercy To you my brethren of the Vniversitie I must say somwhat In the 2. King 4. it is said that when the famine was great in the land the children of the Prophets dwelt with Elizeus and hee appointed to make pottage for them it seemed that that was their ordinary fare for it is reported afterwardes that a good man brought Elizeus bread of the first fruits and twentie loaues of Barley and full eares of corne which the Prophet bestowed among his sonnes In the 6. Chapter mention is made of them againe that complaining of Elizeus that the roome where they were was too little for them they obtained leaue of him to goe to Iordan and take every man a beame and so make a place to dwell in Our commons are I confesse in many places very slender and short of that which our good Founders meant for vs which hath risen through the want of faithfull stewardes yet no where is it so scant as that wee are enforced to gather hearbes to make pottage or to feed on a few Barlâ—y loaues Their dwelling place was enlarged by themselues it is likely they were not very sumptuous for they were not able to beare the charges of an axe head which
hath chosen them he calleth c. The meanes he vseth are two 1 Inward his Spirit 2 Outward his Word Which both are here expressed 1 Through sanctification of the spirit whereby God sanctifieth our mindes and causeth vs to yeeld obedience vnto him Where he nameth sanctification he sheweth how loathsome we are of our selues in Gods sight till he make vs cleane and pure And where he nameth the spirit he sheweth how we receiue this grace and what the cause is that some notwithstanding they heare the word yet remaine vnfruitfull It is his heavenly grace and holy spirit that worketh sanctification in vs thereby teaching that howsoever Paule plant and Apollo water that it is God alone that giveth the encrease vnlesse that God soften the ground the raine returneth without fruit for our salvation though effectuall on the other side to the hardning of our hearts So great a worke is it to saue a few miserable sinners that as first they were to be chosen by God so no creatuâ—e in the world but only Gods holy spirit can worke this sanctification in vs. Here also is consolation for the faithful minister who considering the small successe of his travell though hee saith with Christ I haue laboured in vaine c. And that it be truely said that the founder casteth in vaine the lead is consumed c yet let him know that his message may be faithfull that he may say with Christ my worke is with the Lord for the converting of soules is a worke proper to the holy Ghost So in these words he sheweth the especiall and first cause that bringeth this to passe viz the holy Ghost working in vs an effectual faith which is the meane whereby we lay hold of the benefits of Christ. For notwithstanding Gods grace be offered to all yet they only that beleeue shal be saved so that all receiue not commoditie by Christ though he be the sonne of God full of power yet all are not profited by him but only they that receaue him too and to receaue him is to beleeue in him But for asmuch as all faith doth not iustifie the Apostle limiteth it when he calleth it the faith of truth Wherefore the zeale of the Iew in this case profiteth not because it is without knowledge nor of the Papists that submit not themselues wholy to Gods wisdome nor of any other hereticke can iustify it must be the faith of truth In the former Chapter it was obserued that such as are to be eternally punished are said to bee such as haue not knowne God The thing that sanctifieth vs the word of truth Gods word is truth Here haue I iust occasion to complaine of our adversaries who haue made it a ground of their religion to bee ignorant for which they labour by all meanes to keepe away from men the key of knowledge whatsoever other groundes they pretend that it is not good for the common people to heare or read the Scriptures And although they haue translated the Testament yet it appeareth that their meaning is to bury vp the true knowledge of God therein coÌ„teined In their fourth rule concerning the forbâ—dding of reading certaine bookes they so terrâ—fic the multitude from medling with them that they say who so readeth those bookes translated without permission they cannot haue remission of their sins And in the sixt rule they teach that to read bookes of controversie it is not lawfull no not for some Iesuits So eveÌ„ for those that must bee their guids it is not lawfull to come to the truth any further then they giue them leaue no they let them not read even their own corrupt translation least eveÌ„ in that puddle they should meet with some cleane water Wherevnto he called you by our Gospell here he expresseth the outward meanes for the inward meanes as hath beene said is Gods spirit taking possession in our hearts and working faith in vs the ordinary meanes to bring the which to passe is the preaching of the Gospell which was also set downe in the former chapter because our testimony towards you was beleeued which he calleth our testimony because they delivered it The Gospell therefore preached by the Apostles and Pastors is the ordinary meanes to bring men to salvation the onely rule to direct our knowledge and deeds And when he calleth it ours he sheweth also how the grace of God and word of God is thus fruitfull in vs namely when it is preached sincerely by such as are therevnto lawfully called For though it be profitable to read and meditate in the word of God necessary for parents to instruct their children yet the word hath then especially the promise of fruit and effect when it is to vs delivered by those that are appointed stewards over Gods household Wherefore as before the comming of Christ the Church of God was provided of Prophets so Christ hath ordained that to the ende of the world there should bee Pastours over his Church to preach his word to his people and gather together his Saints therefore this promise is not tied to the bare word but to the preaching and hearing thereof And those speciall prerogatiues and promises annexed to the word chiefly take effect when the word is preached by them that are in that office So Iames meaneth when he willeth vs to receaue with meeknesse the word that is engrafâ—ed c. where hee compareth the Minister vnto a husbandman by whom the word preached is as it were engrafted into vs. So also St Paul when he saith that saith commeth by hearing he sheweth what hearing nameof a preacher and how can they heare without a Preacher This as it is to bee considered and obserued against the fanaticall dreames of the Anabaptists which refuse the ordinarie means of ingendring faith and flie to their dreames and revelations so also to the iust reproofe of our adversaries who not requiring the preaching of the word in the Ministers haue also given the administration of the Sacrament vnto them that are no ministers For we are to thinke that as the ordinary promise appertaineth to the word lawfully preached so also the promise of the Sacrament belongeth to the due and lawfull administration thereof Moreover as hence this is to be noted that no man take this honour vpon him but he that is therevnto called as was Aaron so seeing wee knowe that this is the meanes appointed by God to saue such as he calleth let al such feare as cloath themselues with the skinnes of Gods people drinke their bloud not regarding at al to feed them over whom the holy Ghost hath made them overseers c. To obtaine the glory of our Lord Iesus Christ. this is the last point which is here to be observed of vs the end of all If the Apostle had said that God had chosen vs to greater store of health wealth honor