the wound of the sheepe is more to the Shepheard then to the sheepe Plus Pastor in gregis sui vulnere vulneratur Cypr serm de lapsis Though we be not afrayd yet if our people be it toucheth vs neerely What if we saue our owne soules yet if our people perish wee cannot but sorrow as a carefull Father for the destruction of a wretched sonne Ease thou thy Teachers heart and ioy him by thy repenting It will be good for thee if thy Teacher can praise God for thy conuersion and on the contrary fearefull and vnprofitable if in his prayers he haue cause to complaine of thy stubbornnesse Heb. 13.17 Vse Let vs mourne for the sinnes of the Times and weepe in secret for the Iniquitie of the people so let vs reioyce when God is glorified by the conuersion of men Christs gaine and Satans losse should cause our ioy Wee can grieue when our children proue vnthrifts and when our friends decay in their worldly estate and on the contrary reioyce but such ioy and griefe are carnall The conuersion of thy friend howsoeuer he goe backward or forward in the world ought to bee matter of thy Ioy and if he be profane how rich so euer matter of thy mourning Luke 15.23 The Father of the Prodigall reioyced when his sonne came home a Conuert though he had spent all and had not a ragge to hang on his backe What Monsters are they which make the sinnes and destruction of men matters of their greatest mirth which ought to wring euen teares of bloud from them When thou hearest a blasphemer seest a drunkard c. canst thou laugh If thou shouldst see a man grieuously wounded fetching deadly grones and drawing his last breath wouldst thou account it sport or pastime How much lesse shouldst thou reioyce when thou seest thy brother wounding and stabbing himselfe euen to the heart by his abominable sinnes Wee lament ouer the bodies of our friends which we beleeue shall bee raised to glory at the last day much more ouer the soules of men which goe downe vnder the power of euerlasting death It is the Diuels delight if those hellish spirits can haue any delight It is their delight to see men sinne and offend their God Luke 15.10 Euen as the holy Angels reioyce at the conuersion of sinners Let vs not be like the Diuell but contrary to him and grieue at that which he takes pleasure in which if wee would doe it might so come to passe that our griefe might worke also a griefe in them that offend as many times the seeing others fall heartily to their meate brings on our stomake When thou seest sinners in words or behauiour to bee out of the way If thou couldst in stead of a smile afford a teare thy teare might make them relent whom thy smile confirmeth in their wretchednesse VERSE 1. I say the Truth in Christ I lye not my Conscience also bearing me witnesse in the holy Ghost PAVL proues his griefe proceeding from his loue for the Reiection of his Nation by diuers Arguments The first is a Testimonio in the forme of an Oath where hee cals Christ himselfe to witnesse of that he deliuers The validitie of a Testimonie is according to the value of the Testis Therefore he appeales to Christ as his witnesse I speake the Truth in Christ Not in the name and authoritie of Christ nor as I am a Christian or as it becomes a Christian or I being in Christ or beeing baptized but By Christ As Beth sometime in the Hebrue so En in the Greeke is the token of an Oath in this place Piscator 2. Cor. 12.2 and so also some expound that of Paul I know a man in Christ that is By Christ yet not by Christ as onely a man but as God I lye not This duplication of contraries is here as elsewhere vsed for the more force and to shew his syncerity For a man may lye and yet speake the truth as when hee addes a lye vnto the truth And therefore it is well prouided by our godly Lawes that men to giue in euidence are sworne to speake the whole truth and nothing but the truth Paul in this Affirmation and Negation frees himselfe from this Againe a man may lye in speaking the Truth For our speech hath Relation either to the minde or to the thing If it agree with the thing and not with the minde it is a lye for that properly makes a lye If it agree with the minde and not with the thing it is false but no lye and therefore because we discerne not mens mindes we must be warie how wee giue any the lye Paul therefore for the more credit of his oath and that all exceptions of ambiguitie mentall reseruation or equiuocation might be taken away hee put his oath Affirmatiuely and Negatiuely My conscience bearing mee witnesse Paul here neither sweares by his Conscience nor by the holy Spirit though this might bee iustified but hee iustifies his oath by the witnesse of his Conscience For Conscience is a thousand witnesses being for this purpose placed in man by God In the holy Ghost That is renued by the Holy Ghost so that Paul could speak in no words with more weight against all exceptions then he vseth here First he auoucheth it the truth which he deliuers I speake the truth and because no Iew should cauill that part may be truth and part a lye He addes I lye not and because his word it may be would beare no pawne He addes an Oath And because the Oath of an vnconscionable man is little worth he brings in his Conscience and because vnlesse the Conscience bee enlightned and directed it may erre therefore hee signifies that his Conscience is renued by the holy Ghost So we haue here two things 1. Pauls Oath I speake the truth in Christ I lye not 2. The auouchment of his Oath My Conscience bearing me witnesse in the Holy Ghost I might here enter into the common place of Truth Lying Oath Conscience but I write a briefe Commentarie not a volume of Common places First in Pauls Oath wee haue three things First the Person that makes Oath Paul Secondly the Person by whom the Oath is made Christ Thirdly the Cause which is a matter of weight and great consequence namely that Paul writes not in malice but in loue and that hee grieues for the Reiection of his Nation doctrine The Doctrine out of the first It is lawfull for Christians in due time cause and manner to sweare We haue Iacobs oath Gen. 31.35 Dauids oath 1. Sam. 20.3 Pauls oath Christs oath Gods oath it is a part of Gods seruice commanded Deut. 6.13 and without it a Common-wealth cannot stand Vse The Anabaptists are here confuted who deny the vse of all oathes Ob. But Christ saith and his Apostle Saint Iames Mat. 5.34 Iam. 5.12 Sweare not at all A. That is vnlawfully Ob. But what is
〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacit. in Zen. The Children of the liuing God so called in opposition to their Idols which they serued or because of his bounty aâ—… goodnesse giuing life and all happinesse to such as worship him as the Heathens called their chiefe god by a Title so signifying as the Cause of life doctrine The Calling of the Gentiles to the state of Grace and Saluation was long agoe foretold by the Prophets Osee 1.10 2.23 So also Gen. 9.27 Psal 2.8 Esay 49.6 Haggai 2.8 Micah 4.1 Mal. 1.11 c. Vse 1. In all scruples haue recourse to the Scriptures for satisfaction by the example of Paul The Iewes were offended that the Gentiles were preached vnto Paul tels them that it was so foretold by the Prophets It should not therefore haue bred in them scandall but rather confirmation of their Faith seeing the euent to hold correspondence with the Word Let vs apply it thus Many are troubled and puzzeled because of heresies and erroneous opinions and because such as feare God are mocked and hated This should rather confirme vs in the Faith because such things are foretold These things saith our Sauiour Ioh. 16.4 I haue said vnto you that when they come to passe you should not be troubled Many also stagger because some after long profession fall away But this is no other but that which was by our Sauiour foretold Mat. 19.30 Many which are first shall be last and the last shall be first As therefore in the darke thou lookest not about but to the Lanthorne that thou mightest not stumble so in these euill dayes attend to the Word and thou shalt be satisfied Vse 2. We are Gentiles we ought to consider what wee were that we may be stirred vp to thankefulnesse for the grace we are come vnto Ephes 2.11,12 We were without Christ aliants from the common-wealth of Israel Strangers from the Couenants of Promise without hope yea without God in the world and walked abominably But now we are beloued and the sonnes of the liuing God To be the people of God was not alwayes the estate of England but time was when we were like the Indians and Armenians O the darknesse that was ouer the face of our land about 80. or 90. yeeres agoe What grace and light haue we aboue our Forefathers Be thankefull England and shew forth his vertues who hath called thee both out of the darknesse of Heathenisme and Papisme into his maruellous light Yea let euery one in particular apply it What were thou before thy effectuall Calling It may be a drunkard an vncleane person prophane vnconscionable c. but now a Sonne or Daughter of the liuing GOD. Praise thy God who hath loued thee and deliuered thee out of the power of darknesse translating thee into the Kingdome of his deare Sonne I was saith Paul 1. Tim. 1.13 c. a blasphemer c. but God hath shewed grace Therefore to the King euerlasting c. bee praise and honour for euer Vse 3. Highly esteeme of the Word by which so much grace is conueyed vnto thee Many are like proud Seruing-men which are ashamed to bee seene in their Masters liuery If thou beest not ashamed of thy Master Christ bee not ashamed dayly to wait vpon him in thy liuery vvhich is the hearing of his Word and the receiuing of the Sacraments Vse 4. Examine whether thou bee beloued and the sonne of God indeede or Titular only The Iewes gloried that they were the people of God when hee would not acknowledge them And the Diuell can transforme himselfe into an Angell of light and seeme to be one Wilt thou for his faire shew say hee is a good Angell perceiuing the blacke drifts of his Tentations So many seeme to bee the children of God who in their conuersation expresse the affection not of children but of enemies Thy Conscience tels thee thou drunkard thou Strumpet thou painted Sepulchre that thou art a Pagan though thou hast the outward badge of a son of one beloued Nay thou art so much the lesse beloued because bearing the badge of God thou seruest the Diuell If thou beest Gods Spouse keep thy selfe chaste to him if his sonne or Daughter honour him If of his people learne his Statutes and obey them It is a grieuous thing to bee cast out to bee diuorced from God to bee dis-herited of heauen Hee is the euerliuing God to saue his children and to confound them which are his enemies VERSE 27. * Esay 10.22.23 Esay also cryeth concerning Israel Though the Number of the children of Israel bee as the sand of the Sea a Remnant shall be saued 28. For he will finish the c Or account worke and cut it short in righteousnesse because a short worke will the Lord make vpon the earth 29. And as Esaias said before e Esay 1.9 Except the Lord of Sabbath had left vs a seede we had beene as Sodoma and beene made like vnto Gomorrah IN these verses Paul proueth that not all the Iewes yea not many but a very few shall be saued by two Testimonies out of Esay both which are to the same effect The first is verse 27 28. out of Esay 10.21,22 The second verse 29. out of Esay 1.9 In the first Testimony are two things First the thing witnessed Secondly the Amplification The Thing witnessed is that but a Remnant of the children of Israel shall be saued A Remnant notes a small Number in comparison of the whole Saued The Prophet Esay saith shall returne not onely from the captiuitie of Babylon but from sinne as appeares verse 21. They shall returne vnto God Hence one obserues Gualter that none can be saued but they which returne that is which repent The Amplification is foure-fold First from the Person bearing witnesse which is Esay Paul deliuers not this in his own Name which he knew was odious to them but in Esayes a Prophet of chiefe account Paul was not inferiour to Esay nor his Testimony of lesser Authoritie for they wrote by the same Spirit but he knew they would except against him therefore he takes one against whom lay no Exception Obseruation It was a great corruption in the Iewes to examine truth by the person and a foule fault in many among vs who haue the Word in respect of persons If the Preacher bee of their Cut they will heare him and admire him how sillily so euer he speakes but if he be not they esteeme not the Word though neuer so soundly deliuered 2. From the Manner of the Testimonie He cryed wherein some note the Prophets zeale which also should be in all Ministers but others vnderstand it of plainnesse and boldnesse also as if Paul should say to a Iew What Art thou angry because I speake so plainely and boldly of thy reiection Is not Esay as plaine and bold 3. By a Concession Indeed their number is as the sand of the sea
God Doct. A carnall man cannot please God because he is not subiect to his Law Verse 8. Doct. 1. Preachers are to apply their Doctrines to their hearers Verse 9. Doct. 2. Those which are regenerate are not carnall but spirituall Doct. 3. The holy Spirit dwelleth in the regenerate Doct. 4. Our vnion with Christ is by the holy Spirit Doct. 1. Though Christ be in the regenerate yet are they subiect to death Verse 10. Doct. 2. Though the bodies of the regenerate be subiect to mortalitie and death yet their soules are not Doct. Those which haue the Spirit of Christ dwelling in them shall haue a ioyfull resurrection Verse 11. Doct. All the regenerate are to liue to God in obedience not to the flesh Verse 12. Doct. Saluation is promised on the condition we liue not after the flesh but after the Spirit Verse 13. Doct. They which follow and obey the Gospell are the sonnes of God Verse 14. Doct. The Regenerate haue the spirit of Adoption whereby they are inabled to cry Abba Father Verse 15. Doct. The holy Ghost witnesseth with them which are regenerate that they are the Children of God Verse 16. Doct. 1. All that are the children of God are heires with Christ Verse 17. Doct. 2. The condition of our heauenly inheritance is the Crosse which glory followes Doct. The glory to come doth euery way surmount the present afflictions Verse 18. Doct. The insensible creature expecteth the Reuelation of the sonnes of God Verse 19. Doct. The creature faileth and laboureth vnder a great burden and bondage of mutabilitie against the naturall inclination of it Verse 20. Doct. The creature shall be freed from corruption into Glory Verse 21. Doct. The children of God because they haue receiued the first fruits of the Spirit doe grone for the present corruption expecting the redemption of their bodies from the same Verse 23. Doct. Hope is a certaine expectation of eternall life with patience expectation Verse 24 25. Doct. 1. God helpeth his children in trouble by his Spirit Verse 26. Doct. 2. Ability to pray is not of our selues but the holy Spirit Doct. 1. God knoweth and approueth the prayers of his Saints Verse 27. Doct. 2. The way to haue our prayers heard is to pray according to Gods will Doct. All afflictions further the good of Gods children Verse 28. Doct. All such as are elected are predestinated to be conformed vnto Christ Verse 29. Doct. The way from Predestination to Glorification is by Vocation and Iustification Verse 30. Doct. Nothing can hurt them for or with whom God is Verse 31. Doct. To whomsoeuer God giues Christ he giues all good things Verse 32. Doct. No accusations can hurt or preuaile against them whom God iustifieth Verse 33. Doct. Those whom Christ dyed for can not be condemned Verse 34. Doct. The Diuell with all his complices cannot separate vs from Christs loue Verse 35. Doct. True Christians are alwaies in danger and ready to die for Christs sake Verse 36. Doct. 1. In all Afflictions Gods children obtaine a Noble victory Verse 37. Doct. 2. Christ is the Cause of our constancy and victory in time of trouble Doct. 1. Gods loue can neuer faile to his Church Verse 38 39. Doct. 2. All other estates and things in this life are vncertaine onely the estate of Gods children is certaine CHAP IX Doct. 1. MInisters are to speake the truth though it displease yet with sobriety of wisedome Verse 1. Doct. 2. It is lawful for Christians in due time cause maner to sweare Doct. 3. They which sweare must sweare by God Doct. 4. A mans conscience beares witnesse of all his words and thoughts either with him or against him Doct. The children of God grieue for the hardnes of heart and condemnation of the wicked Verse 2. Doct. Wee ought to redeeme the saluation of our very enemies with the losse of heauenly ioyes to our selues rather then Christ should lose his glory Verse 3. Doct. 1. The Iewes were a most honourable people Verse 4 5. Doct. 2. The Iewes are not to be hated but to be loued Doct. The promises of God are sure Verse 6. Doct. All beleeuers are the children and seed to which belong the promises Verse 7 8 9. Doct. Where nature is common and alike there grace makes a difference Verse 10. Doct. 1. The Election or Reprobation of men is before they are borne or haue done good or euill Verse 11 12 13 Doct. 2. The purpose of Gods Election and Reprobation is not of workes but of the will of God Doct. 3. The Predestination of God is sure Doct. Though God saue some and condemne others yet he is iust Verse 14 15 16 Doct. 1. Hearers are to receiue nothing but that which is signed and sealed by the hand of God Verse 17. Doct. 2. God is not vniust in reprobating sinfull men to shew his power Doct. The will of God is the cause of Election and Reprobation Verse 18. Doct. The will of God is distinguished to be his secret will or his reuealed will Verse 19. Doct. Corrupt man is not to dispute against God about his Iudgements Verse 20. Doct. 1. Both the Elect and Reprobate are Gods vessels Verse 22. Doct. 2. God is patient towards sinners and Reprobates Doct. 3. The Scriptures describe God angry with sinners Doct. 4. God suffers Reprobates for the manifestation of his wrath and power Doct. The wrath of God shewed on the Reprobates doth amplifie and commend his mercy to the elect Verse 23. Doct. They which are effectually called are elect vessels of glory Verse 24. Doct. The Calling of the Gentiles to the state of grace and saluation was long agoe foretold by the Prophets Verse 25 26. Doct. But a remnant of the multitude of the Iewes shall be saued Verse 27 28 29 Doct. None can be iustified in the sight of God by a righteousnes of their owne making Verse 30 31. Doct. Christ is a Rocke of offence to them which beleeue not nor repent Verse 32 33. CHAP. X. Doct. MInisters are not only to exhort their people to obedience but also to pray for them Verse 1. Doct. Zeale if it be not according to knowledge is not acceptable to God Verse 2. Doct. Ignorance breeds Pride and Contempt Verse 3. Doct. God gaue the Law in writing to bring men to Christ Verse 4. Doct. Faith not the Law makes vs certaine of our saluation before God Verse 5 6 7 8. Doct. Faith and Confession are necessary to saluation Verse 9 10. Doct. He that beleeueth is sure to be saued Verse 11. Doct. The fauours of God concerning Iustification and Saluation are dispensed without any respect of persons to them which beleeue and call vpon him Verse 12. Doct. God will saue all such which call vpon him Verse 13. Doct. Without the preaching of the Gospell there is ordinarily no saluation Verse 14. Doct. Nothing should be so welcome as the preaching and preachers of the Gospell Verse 15. Doct. When the Gospell
wisely 1. For the prouision 1. Good must bee layd in that is truths grounded vpon Gods Word No singular fancies of our owne braine must be obtruded for these fill full of winde not of sound nourishment 2. It must be for the Season All things are not at all times so seasonable The present occasions of publique sinnes Mercies Iudgements are to be obserued 2. For Distribution They are not to sing to themselues and to account it enough to haue store in their owne heads and bookes but they must dispense it to the Family not only to make purueyance but to giue euery one his portion and this not in the grosse of Doctrine onely but in the Re-tayle of particular Exhortation as the Surgeon makes the playster and layes it on too As a whole loase among little Children so is a Generall Doctrine among the Auditors not diuided by Application As a rich man onely discoursing of bread to a hungry Begger or a Physicion describing his Patients disease and leauing him to himselfe so is a Preacher not applying As Nurses chewe and prepare the meate for the Child so must Preachers Generalities profit little euery man being ready to put off from him selfe that which is generally spoken to all If Nathan had not come home to Dauids Conscience he would neuer haue thought himselfe to be meant But Then hee is striken and repents So then if euer our Profane wretches will leaue their sinnes when they are told they are the Men and the secrets of their hearts are made manifest 1. Cor. 14.24,25 3. Wisely For all things sute not all persons All persons are not in the same Estate some repent some are Impenitent All both Repentant and Impenitent are not in the same degree All distresses are not alike c. There is therefore requisite much faithfulnesse and wisedome to giue euery man his due Some preach Comfort to all Some to All Iudgement not making difference Some in preaching Iudgement let sinners goe and strike the vpright in the Land There 's neither Wisedome nor Faithfulnesse in this as it is no wifedome in that Steward that either serueth all alike or sendeth that to his Masters Boord which was prouided for the Men and contrarily There is the childrens bread Mat. 15.26 which is not to bee giuen to Dogges and there is Fire and Brimstone for the wicked which is their portion to drinke Psal 11.6 The Bread of Consolation is for the Child The Staffe and whip of Reprehension is for the Dog that is the Profane Vse 2. The People mist remember two things 1. To receiue with meekenesse that which is their Appointment Blasphemers vncleane Persons Lyers Sabbath-breakers c. are to bee threatned with Damnation Art thou such a one Thy portion then is the Curse and eternall Wrath when thou amendest thy life and repentest then these things are not spoken to thee If thou beest angry with thy Minister for reproouing thee Remember the fault is in thee for being so ill 2. To apply things deliuered to themselues If any vertue bee commended to practise it if any vice condemned to shunne it If any Consolation to feele it If any good example to follow it Whatsoeuer thou hearest take as spoken to thy selfe Is it Comfort Repent and 't is thine Is it Iudgement If thou repentst not it is to thee We vsually heare Sermons as we entertaine newes out of the Indies not pertaining to our selues and so we profit not Amend thou this Thus much of the Relatiue Consideration now of the Simple From whence as these words are to bee considered in themselues ariseth doctrine This Doctrine Those which are Regenerate are not Carnall but Spirituall 1. Cor. 2.14,15 Gal. 5.25 6.1 1. Pet. 2.5 Vse 1. To be in a spirituall estate is comfortable for such please God and are in the way of life Examine therefore thy estate Thou wert Carnall see if there be a Change in thee if there bee no Change but thou art the same man that euer thou wert thy state is naught Some say they alwayes loued God and beleeued but Beleeue it that state which was alwayes good in very deede was neuer good Thou wilt say then How shall I know whether I be changed or no It is as easie to know as to discerne darknesse from light Ephes 5. foule from cleane You were Darknesse but now are light You were vncleane ryotous c. but now ye are washed So if thou canst say as the blind man I was blind but now I see if thou canst say this in truth 1. Cor. 6. Iohn 9. doing thereafter thou art Spirituall But if thou walkest after the Flesh thou art not Spirituall whatsoeuer thou sayst The Flesh remaining will tempt thee Is the Action as ready as the temptation 2. Sam. 20.8 That Ioabs sword doth not more vsually fall out of the sheath then thou goest after thy Concupiscence Surely Thou hast not a dramme of the Spirit For where it is it so amates the Corruption that it cannot preuaile If thou beest Spirituall let it appeare by thy new conuersation What hast thou to do with Whoredome c. These are the Agags which may not bee spared by the Saul of thy Flesh but hewed in pieces by the Samuel of the Spirit Thou must exercise thy strength not in doing but in subduing of these Domitian perceiuing many of his Predecessors in the Empire to be hated asked one how he might so rule as not to be hated The party answered Tufac contra Doe thou Contrarie to that they haue done So the Spirituall man must be in his affections and actions contrary to the Carnall If thy mind bee changed so must thy behauiour A Certaine Yong man as the story goes Ambrosius lib. 2. de poenitentia cap. 10. hauing long liued in Lust and whorish company trauelled and was conuerted When he returned home he met with one of his old lewd acquaintance but did not salute her at which the Strumpet wondring thinking he had not knowne her crosseth and meeteth him againe with this on-set What haue you forgotten mee It is I. Yea saith he But it is not I. So if thou art become Spirituall it becomes thee to manifest this change in resisting such temptations and shewing the power of the Spirit He that is furnished with weapons and suffereth a feeble vnarmed Enemy to ouercome him hath no courage in him so if thou sufferest the Flesh hauing receiued its deaths wound as it bath in all the Regenerate to foyle thee at euery bout thou hast not the Spirit within thee If so be that the Spirit of God dwelleth in you In these words is the Reason to proue that the beleeuing Romanes are Spirituall from the efficient cause which is the In-dwelling of the Spirit If so be that The word is Causall not Conditionall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If not that he doubteth but that he is plaincly confident saith one Chrysost as 2. Thes
intercession for vs. So that vpon these grounds whosoeuer stands must needs be certaine Yea with reuerence be it spoken Christ must cease to be himselfe if we be not saued neither can he be saued without vs as the head liues not without the body Vse 4. The state of Gods children is sure in it selfe and in God and they know it to be so and that it shall so continue Obiect But they doubt Ans True but they ouercome doubting by their Faith So that though by their flesh they doubt yet by their Faith they are certaine as Paul saith here He is perswaded Ob. Paul was indeed sure but by Reuelation A. It is no where so written nor can be proued Apostolus non loquitur singulariter de se sed in persona omnium Praedestinatorū Aquin. in loc and Paul speakes heere not singularly of himselfe but in the person of all the predestinate as in the whole current of the rest of this Chapter and Epistle appeares Otherwise by this obiection of exemption by priuiledge it may as well bee auouched that Saint Paul intendeth to proue or auerre no more then that onely Paul accounted the afflictions of this present to be vnvaluable to the future glory 8.18 that onely Saint Paul had the first fruits of the Spirit 8.23 that Christ made intercession onely for S. Paul And so his comfortable arguments here deliuered should serue rather for a glorious displaying of the speciall priuiledge of the Writer then for the personall application sound comfort of the children of God his fellow-beleeuers to whom and for whom hee wrote this and other Epistles Therefore this comfortable and firme perswasion certainely is a thing common to all beleeuers Ob. But the word sometimes signifies a coniecturall perswasion which may faile A. But so it cannot here by the iudgement of our Aduersaries themselues who say that he was certain by Reuelation When this word is vsed of others singulars it is the perswasion of Charity which may faile But when of the holy Catholike Church or of our selues according to the word then it is the perswasion of Faith which is most certaine Ob. But we may be sure now but not of the time to come A. Yes well inough because Paul saith no future thing can separate vs from Gods loue 1. Cor. 13.8 And if our Charitie shall neuer fall away much more shall Gods loue continue Doubt not therefore but be beleeuing And yet this is not our praise not to doubt but to ouercome doubting by our Faith Let this encourage thee against all tentations Martiall men descend with great resolution to the battell vncertaine of the euent Thou art certaine of victory be therefore couragious Vse 5. If we esteeme not Christs loue aboue all other things hee may haue iust cause to account his bloud loue ill bestowed on vs. If a wife should loue her husbands estate more then himselfe she were vnworthy so were we if wee should preferre any thing before God who loues vs Thus. Phil. 3.8 Paul accounts all other things as dung in comparison hereof Nay our Sauiour saith Luke 14.26 that hee that hates not all deare things in comparison of Him is not worthy of him Heauen is not so much to be desired as Gods loue nor hell so much to be feared as the want of it It is better to bee in hell with Gods loue then in Heauen without it if that were possible Loue Christ then more then Heauen more then thine owne soule who left heauen to redeeme thy soule Whom doest thou loue best Christ or other things If thou bestowest more paines to get riches and more cost to compasse thy pleasures then thou doest to obtaine Christ sure thou louest these aboue Christ If thou wilt neglect Christ and his Word rather then renounce thy vile affections thou louest thy selfe more then Christ He that tasteth hony rellisheth not other things so where the loue of Christ is other things will be of small account As the Starres though they be as well in the day as in the night yet shine cleerely in the absence of the Sunne and are obscured in his presence so till men taste of Christ worldly things are pleasant and admired but when Christ comes they be nothing delightfull as before THE NINTH CHAPTER OF THE EPISTLE TO THE ROMANES CHAP. IX WHile we were conuersant in the former Chapter we dwelt amongst many comforts Now wee are to deale in a subiect of another nature Then we camped as it were in Elim in a place of Palme trees and water now we are to passe into a wildernesse of much difficulty and trouble There we lodged in a sweet Harbour of consolation here we must put into the Ocean and almost bottomlesse depth of abstruse and hidden mysteries If it be as a wildernesse we hope for the holy Spirit as that piller to guide our way and to lead vs into the Truth which is more nourishable then the honey and milke of Canaan If it be as an Ocean we hope by the benefit of our Card which is the Word and the Pylot which is the Spirit with the wind of Prayer and Oares of diligence to arriue safely vnto the Land yea with Moses to walke thorow the Bottom vnto the desired shore of Truth he that gaue vs assistance to speak of comfort will also enable vs to speake of these secrets Qui dedit quod locuti simus dabit sicut eredimus quod loquemur Leo serm 1. de pass Dom. This and the two next Chapters following pertaine to one Argument about the coherence whereof Interpreters speake diuersly yet almost all agree in this that Paul here remooues a great obiection of the Iewes against the doctrine of Iustification before deliuered which was made after this manner If none be iustified but by faith in Christ then the Iewes are not iustified but in the state of condemnation for they hate Christ haue crucified him and persecute such as belieue in him But it is absurd to affirme that the Iewes should not be iustified Therefore men may bee iustified though they belieue not in Christ The Minor assumed hath three fortifications as the Iewes thinke impregnable First the promises are made to them and theirs But if Pauls doctrine of Iustification bee true then the promise faileth and God is made lesse then his word which is blasphemy to auouch Secondly No people vnder the Sunne are so zealous of righteousnesse which their righteousnesse and zeale that it should be of no reckoning and the Gentiles that neuer intended the Law to be receiued for their faith in Christ seemes contrary to Reason and Iustice Thirdly then hath God cast off his people whome he hath chosen which is not to be thought and therefore they conclude that Iustification by faith is a doctrine of Pauls deuising and not the Truth of God For answere to the Argument the Minor is to be denied For it is not absurd to affirme
more then Yea and Nay comes of euill A. True Yet it is not euill As good Lawes come from euill manners yet the Lawes are good doctrine The Doctrine out of the second They which sweare must sweare by God Deut. 6.13 Vse Abuse not this sacred thing 1. Either by Impious oathes as naming any part of Christs humanitie his Bloud Life Wounds c. which is most fearefull 2. Or by ciuill oathes as by This Bread This Drinke This Light These ten Bones This good Day This money c. These I call Ciuill because they are as common amongst carelesse Christians as any Ciuill talke 3. Or by Superstitious Oathes as Saint Anne Saint Mary Faith Troth Holy-dome the foure Euangelists 4. Or by any thing that is not for in so doing thou placest these in Gods roome attributing both infinite Knowledge Power and Iustice vnto them 5. Or by Swearing falsely A Christian may not bee found tardy in any especially bound with an oath His very calling must keepe him from Lying Cogging Glozing and all trickes and make him to loue the Truth doctrine The Doctrine out of the third In matters weighty wee may sweare Ier. 4.2 Such is Pauls oath here and such are all the holy oathes of the Saints This is lawfull not onely in publique but in priuate as Dauid and Ionathan so sware So a man may require an Oath of his Executor for his iust dealing as Ioseph did of his Brethren for his bones Gen. 50.25 Vse Beware of common and customable swearing and the horrible and blasphemous practise of these times The Turks sweare not but vpon great necessitie and an idle swearer is not admitted among them to places of gouernment Be ashamed thou Christian the Turkes shall rise in Iudgement against thee It hath the Diuell for the beginning and hell for the end of it We should vse Oathes as our Holy day apparell but seldome A man will not weare his Holyday clothes euery day and in euery worke so wee should not ordinarily and vpon euery trifle vse the Name of God Thus to doe is a signe of an irreligious person of a very wretch And if thou hast sworne to a Truth keepe thy Oath for the reuerence of the Name of thy God If thou hast pawned some precious thing for performance thou wilt be carefull to redeeme it much more carefull oughtest thou to bee hauing as it were pawned the Name of thy God doctrine 2. Out of the Auouchment the Doctrine A mans Conscience beares witnesse of all his words and thoughts either with him or against him Rom. 2.15 Vse 1. Take his Oath that hath a good Conscience As a profane man makes no more account of his oathes then of strawe so also doe thou account of them And vrge not such to sweare for they will sweare to any thing Vse 2. The testimony of Pauls conscience comforts him though the Iewes credit him not The world holds thee for a good man or woman But what sayes thy conscience if that know thee not so the testimony of the world is nothing though the World knowes it not yet inow know it if thy Conscience know it Vertue requires no better witnesse then the conscience b Nullum theatrū virtuti maius quam conscientia Cicero The world accuses thee for whoredome theft but what sayes thy conscience If thy conscience excuse thee thou mayest be comforted There is more force in the testimonie of a mans conscience then in the testimonie of all the world Augustine c Aug. contra Secund. cap. 1. being accused by Secundinus to haue come from the Manichees for feare of losse or desire of preferment comforted himselfe in the integrity of his conscience I esteeme not saith he what Secundinus thinkes of mee so long as my conscience accuseth me not before God Vse 3. Be watchfull ouer thy thoughts words and deeds because conscience will beare witnesse and alwaies for God It is Gods Officer for the purpose put into vs to keep vs in awe Take heed of Hypocrisie for thy conscience will discouer thee Take heede of secret sinne for though thou couldest hide it from men yea from the diuell yet not from thy conscience Thou seest no witnesse Seest not thy selfe The darknesse may encourage to sin but it cannot couer sinne d Si arbitrū non vides teipsum non vides Tuae conscientiae testimonium non vereris Nescis caliginem noctis nō operterium esse sed incentiuum peccati Ambr. Serm. 7. in Psal 119. prope finem for as God sees in the darke so doth conscience also Let this make thee feare to sinne for as sighing followes griefe and belching vnholsome meat so the stinging witnes of conscience after the committing of sinne The witnesse and accusation of conscience is the first reuenge vpon a sinner e Prima est haec vltio quodse Iudice nemo nocens absoluitur It is wisedome to make conscience our friend against the day of Iudgement It is the best friend and the worst enemie Better haue all the world against a man then his conscience Iudas had the Scribes and Pharisees on his side and his purse full of money but his conscience was against him and he hanged himselfe Many feele not the witnesse of their conscience it sleeping or being benummed or seared through a continuance in the custome of sinning Much sinning stupifies the conscience for a time but there is a day a comming either of affliction or death and then all the world for a good conscience Or if a man dye as a beast or as a stone as Nabal yet in the day of Iudgement conscience will speake and not hold her peace Thou shalt dye but thy conscience cannot It shall appeare with thee at the Iudgement seate of Christ when thou shalt say Hast thou found me mine enemie For as a seale makes impression into the Waxe so the memory of euery sinne is engrauen as with the poynt of a Diamond on the conscience not to bee blotted out but by the bloud of Iesus Christ Thou mayest lose thy selfe but thou canst not lose thy conscience The light of it may bee shadowed because it is not God but not quite put out because it is of God f Obumbrari potest quia non est Deus extingui non potest quia est a Deo Ter. VERSE 3. For I could wish that may selfe were * Or separated accursed from Christ for my brethren my kinsmen according to the Flesh IN this Verse is a second Argument to proue Pauls griefe for the reiection of the Jewes I could wish my selfe By the duplication of the Pronoune Paul most significantly expresseth himselfe To be accursed or separated from Christ There are diuers impertinent expositions which I leaue The word here vsed signifieth that which is put apart from the vse of man and dedicated vnto God not after an ordinary manner as such things which might be redeemed but with
some a Stone to the Ignorant a Rocke to vnbeleeuers by some a Stone to his Incarnation a Rocke to his Passion c. but these are too curious the best is to take them as signifying one and the same thing Three things made the Iewes to stumble First the meanenesse of his Person they expected that the Messiah should haue come as another Alexander Ioh. 7.48,49 Secondly the meanenesse of his followers his Disciples Fishermen his Hearers the meanest of the people Thirdly the qualitie of his Doctrine full of reproofe of their Hypocrisie and vile dealing They sought to bee praised of all men but hee vncased their Hypocrisie and laid them open denouncing woe woe woe against them 2. Where this stone is laid in Sion in Iewry in the Church 3. Who put it there God himselfe in the first and chiefe end to build men vp to saluation but if they refuse and disobey then to be a Rocke of offence 4. To whom To vnbeleeuers noted by the contrarie 5. The effect They that stumble shall be ashamed noted also by the contrarie They that beleeue shall not bee ashamed doctrine Christ is a Rocke of offence to them which beleeue not nor repent Luke 2.34 1. Cor. 1.23 1. Pet. 2.6 Vse 1. Many speake euill of the Gospell and of hearing Sermons 2. Cor. 6.14 Be not offended at it you see it is no new thing If any wonder that the Gospell hath such enemies as the Diuell and the Pope are and that it is such a moat in their eyes Let them remember that light and darknesse are contrary and they which doe euill hate the light Ioh. 3.20 and Christ himselfe is stumbled at Vse 2. The Reason why so much preaching brings forth so little Faith is because men thinke not reuerently of it but account the preaching and professing of the Gospell a meane thing The meane conceit the Iewes had of Christ bred their Infidelitie The meane conceit Nathaniel had of Nazaret Ioh. 1.46 at first hindred his Faith When the Woman of Samaria began to conceiue more highly of Christ she left scoffing and beleeued And when Nicodemus is perswaded that Christ is a Teacher sent from God Ioh. 4.19 Ioh. 3.2 he resorteth vnto him for instruction So when we heare the Word not as the word of man but as it is indeed the Word of the liuing God it will be powerfull and worke Faith in our hearts Vse 3. Nothing more Soueraine then Christ yet an offence to wicked men No sauour more sweet then of the Gospell yet a sauour of death to the wicked As wholesome meate to a healthfull man hath a good rellish but to one that is agueish euen honey is bitter and as the light is cheerefull and comfortable to sound eyes but an offence to sore so to good men there is nothing more delightfull then the Word then the which there is nothing more tedious to the wicked There are diuers kindes of them which stumble at Christ and his Word 1. The Iewes as appeares in this place 2. The Turkes who cannot be brought to seeke for saluation in him who hath hanged on a Tree 3. The Papists Tell them that their Masses doe no Good that workes iustifie not that the Virgin Mary cannot helpe vs that Christ is our onely Mediator They cry out Sedition Heresie c. We are made blocks good works are spoken against 4. The Worldling Who affecting pleasure and gaine and perceiuing the Crosse to follow the Gospell is by and by offended 5. Ignorant people who are offended with the paucitie of Professors If this be the true Religion why is it so much spoken against Shall none be saued say they but they which follow Sermons c 6. A sort of people among vs called Separatists or Pharises whom I much pitie because I am perswaded there are some amongst them that are conscionable These stumble at our mixt assemblies they will not know that the best field hath Tares the best Wheate chaffe the best men faults and the purest Christians defects Yea they will not see the beames in their owne company but in our Church euery moate troubles them 7. Our ordinarie profane people who cannot afford a good word either to a Preacher or conscionable Professor These say It was neuer merry world since there was so much Preaching so much following of Sermons is to make men Beggers Fooles to runne out of their wits What is the matter with these men What is that which troubles them The Truth is These men which say after this manner are either Drunkards Whore-masters common Swearers or giuen to some notorious lewdnes and because the Word findes them out and diseases them in their euill courses therefore they are offended at it If they bee not controuled for their faults they are quiet enough Herod was a wonderfull Gospeller for a while till Iohn told him of his Incest So the Preacher is a good man till he tell them of their faults Vse 4. Christ and his Word are good to them which vvalke vprightly Mic. 2.7 Beleeue in CHRIST and obey his Word then will Christ be thy defence and his Word thy Comfort But if thou bee profane and thereby an enemy to thy selfe then is the Word thy enemy which if thou didst loue obey would be thy faithfull friend euen in the houre of Death When Moses threw his Rod out of his hand it became a Serpent and hee was afraid of it but when he laid hold of it and tooke it to him it became That Rodde whereby hee wrought many Miracles So cast the Word from thee and it is a Serpent but lay hold of it by Faith and obey it and thou shalt haue the great Worke of thy Saluation wrought thereby Blessed is the man which is not offended at Christ and his Word It is hard to kicke against the prickes If a man strike his hand vpon the point of a speare he hurts not the speare but his hand If hee spurne at a stone hee hurts not the stone but his owne feete so whosoeuer maligne and speake euill of the Word Alas they hurt not that but themselues euen to their vtter condemnation if they repent not If thou hast beene a despiser repent loue and obey the Word that thou maist be saued THE TENTH CHAPTER OF THE EPISTLE TO THE ROMANES VERSE 1. Brethren my hearts desire and prayer to God for Israel is that they might be saued IN the ninth Chapter appeared that the Reiection of many Iewes doth not preiudice the promise of God and therfore the doctrine of Iustification by faith remaineth firme In this Chapter the Apostle answereth another Argument in which the Iewes put wonderfull trust viz. in their holinesse and zeale thus If none be saued but those which beleeue in Christ then vvhat shall become of our strict and zealous obseruation of the Law morall and Ceremoniall Paul tells them that all this auailes not before God but faith
which attaines that righteousnesse which iustifieth in his sight Now this must needes be wonderfull harsh to them which had such confidence in their owne righteousnes as appeareth by that Pharisee and the Ruler spoken of in the Gospel Luke 18.11,12 ibid. v. 21. To be both bereaued of the promises and also to be stript of their holinesse to be left naked before the Iudgement seat of Christ must needs be grieuous This Paul knowing and that they would be not a little incensed against him and hauing experience that such preaching caused him great trouble before he comes to the matter he makes a Preface whereby hee endeuours to asswage their minds and to approue his loue to them that he might take away all preiudicate opinions of him So in this Chapter we haue two parts 1. A Preface ver 1. 2. The matter it selfe in the rest The Preface verse 1. is by insinuation or protestation of his loue in which are two things 1. The Thing protested 2. The Amplification of it The thing protested is his Loue. The Amplification is twofold 1. From the persons to whom he protests loue that is to the Israelites 2. From the Arguments of his loue vvhich are three 1. A friendly cōpellation hee calls them Brethren in regard of the same Country and Nation 2. From a desire of their saluation The word translated hearts desire signifieth two things First to haue a good opinion Secondly to wish well vnto Paul thought wel of them and vvished them well whatsoeuer they thought of him This desire is amplified from the subiect of it his heart It was not a fained glozing loue as is the friendship of the world from the teeth outward but euen from his very heart Thirdly from his prayers for their saluation A singular token of loue This is amplified first from the obiect to whom he prayed To God Secondly from the end or summe of his prayer That they might be saued Q. Why doth Paul pray for thē who haue crucified Christ are enemies to the Gospell and hated and reiected of God A. He intends the general calling of the Iewes of which chap. 11. Or with condition of Gods will or onely of the Elect or to shew his willingnesse to wish well euen to his enemies The obseruations from this verse are from the consideration of Paul as an Apostle or as a Christian doctrine Ob. If we consider him as an Apostle we obserue 1. That Ministers are not only to preach against wicked persons to exhort their people to obedience but also to pray for them as Samuel and Ieremy did 1. Sam. 12.23 Ierem. 13.17 2. When Ministers are to speak of a matter that may distaste they must wisely preuent all offence and grudge by preparing the minds of the hearers and shewing that they speake not out of malice but out of loue and a desire of their saluation So Paul mitigates his reproofes with protestations of his loue and gentlenesse which is no dawbing with vntempered morter Paul dawbed not but had Gods Spirit when he spake to Festus and Agrippa and hauing reprooued the Galathians Chap. 3. He affectionatly declares his loue Chap. 4. As Physicians prepare and Nurses sometimes still their little ones with singing So also must Ministers attempt euery way which may profit their people 3. Paul loues the Iewes but tels them plainly of their faults So must Ministers doe Indeed the way to get peace among men is not to reprooue but this is the way to lose the peace of God and to bring the bloud of our hearers vpon our owne soules 4. The condition of Ministers is miserable The labour is great the care to saue the soules of our hearers yea our own that we may giue vp a good account is infinite the discontents not to be expressed as to spend many sleeplesse nights many teares and sighes for their saluation who raile and reuile vs accounting vs vnworthy to liue But indeed our ioy is in the conscionable discharge of our duty 2. Cor. 2.15 and that wee are a secret succour to God both in them which are saued and in them which perish And for such as receiue the Word with reuerence obeying it we acknowledge that we are neuer able sufficiently to praise God for the ioy wherewith we reioice on their behalfe 1. Thes 3.9 who if they continue then do we liue If we consider Paul a Christian we obserue Obs 1. Though the Iewes seeke PAVLS life in their rage and nothing would haue giuen them more content then his bloud yet hee carries himselfe louing toward them his very speeches no way sauouring of Reuenge Loue thine enemies We are Pharises by nature louing our friends and hating our foes but wee are Christians by Grace and therefore must loue our very enemies and pray for them as our Sauiour both taught and practised Amicos diligere omnium est inimicos vero solorum Christianorum Tertul. ad Scap. cap. 1. Chrysost hom 15. operis impersecti Euery man can loue his friend but onely a godly man can loue his enemy and in this doing we doe our selues more good then our Enemies For Christ gaue vs this commandement not for our enemies sake but for our owne not that they are worthy to be beloued but that malice is too vnworthy and base a thing for vs. This is hard but we must beate downe our stomakes that wee may bee the children of our heauenly Father If then in cold bloud and vpon deliberation though not at the instant of thy passion thou canst so rule thine affection as to loue thine enemy and pray for him doing him good in stead of euill it will be a sweet comfort to thy brest for with our heauenly Father hee is not in the communion of sonnes that is not in the Charitie of Brethren Apud summum Patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum Leo. mag serm 11. de Quadrag 2. Pauls loue was hearty so let thine be be it friend or foe Some after a controuersie is taken vp and ended will promise friendship but vvith a Reseruation of reuenge though it bee seuen yeere after Iudas kissed Christ and betrayed him and Ioab saluted Amasa courteously and slue him Remember thou to meane the truth thou makest shew of 3. Let thy loue appeare in kinde words and salutations as Paul calls the Iewes Brethren yea Lot the Sodomites Gen. 19.7 which condemnes the practice of some who if they bee offended shew that they are possessed either with a dumbe diuell they will not speake or with a rayling Diuell if they speake it shall be in bitternesse with taunts and reproches 4. Pray for them thou louest Thou shalt neuer haue any comfort of his friendship for whom thou doest not pray VERSE 2. For I beare them record that they haue a zeale of God but not according to knowledge THis verse hath not a reason of Pauls loue from
from Faith and saluation to be attained by hearing but not simply and absolutely because God when he pleaseth can extraordinarily worke Faith without the senses Wee haue some Notions of God left in Nature but to know God in Christ and things to be beleeued vnto saluation comes from without and requires Instruction How can they heare c. That is they cannot heare to faith without a Preacher Preaching and Hearing are Relatiues How can they preach except they be sent That is None can Preach except they be sent A man vnsent may debate or discourse of matters but not as the Embassadors of God to the begetting of Faith except they bee sent of God If a man take vpon him to preach not being sent hee were as good hold his peace As a priuate mans doings running on an Embassy of his owne head are not approued of the King so good workes onely with them whom he sendeth He that begets Faith in any is sent of God Sending is Externall or Internall We speake of externall which is by Ecclesiastike ordination from those who themselues haue beene first ordained and deriue their power successiuely from the Apostles and so from our Sauiour Christ doctrine Without the preaching of the Gospell there is ordinarily no saluation The Gospell is the power of God to saluation not written in leaues but preached Rom. 1.16 1. Cor. 1.21 Iam. 1.18 Vse 1. Saints are not to be inuocated because we may not beleeue in them This seruice of our Faith is onely due to God Vse 2. Faith breedes Prayer and indeede none can pray but beleeuers An vnbeleeuer may speake and say ouer a forme of words but pray he cannot without Faith When we are perswaded of the goodnesse of God and his readinesse to helpe then we fall to Prayer When Peter was in danger of drowning if hee had not beene perswaded of Christs loue hee would neuer so confidently haue cryed Helpe Master I perish The Saints whose practice herein must be our example for the kindling of Prayer haue vsed to stirre vp their Faith by attributing such Titles to God which doe manifest his Power Mercy and Truth As we esteeme not the cryes of such which trust vs not so neither doth God the words of them which beleeue him not Vse 3. Many thinke that of all other things preaching might best be spared and that the Ministers office is least necessarie but here we see that Faith and the promised good things cannot be attained without preaching Next to Christ it is the greatest benefite which God hath giuen to men For by this wee know and apply that to our Saluation When Princes are crowned they are bountifull so when Christ our King ascended he gaue gifts What gifts Some to bee Pastors and Teachers for the gathering and edifying his Church vnto saluation Ephes 4. Hee therefore that despiseth preaching despiseth the bounty of Christ and is guilty of his owne damnation For as our bodies cannot liue without bread so nor our soules without the Word Q. Shall none be saued but those which heare Sermons A. No Ordinarily Q. Cannot God saue men though they heare none A. It is a needlesse Question none denies but hee can yet when he giues ordinary meanes hee shewes he will saue no otherwise As a man refusing to eate because God can saue him without meate tempteth God so doth hee vvho following his pleasures and refusing to heare thinkes to be saued Manna is for the wildernesse which an Israelite lookes not for in Canaan where hee may sow and reape so while thou liuest in a Church where thou maist partake of the ordinary meanes vse them if thou wouldst be nourished in the hope of eternall life God could haue taught the Eunuch without Philip conuerted Paul without Anamias instructed Cornelius without Peter opened Lydias heart without Paul but hee vsed not the Ministerie of Angels but the ministerie of men to teach vs that it is his will wee should submit vnto it if wee would be blessed The Ministery of the Word is by the wisedome of God which reuerence thou vnlesse thou accountest thy selfe wiser then God Vse 4. The Papists from Gregory make Images Laymens books but God hath appointed not by looking on an Image but by hearing his ordinance to instruct the Church in the Faith Vse 5. None can preach till they be sent If God send not wee goe without good speede Therefore Esay Iohn Baptist Christ himselfe the Apostles goe not til their commissions be sealed by God Q. How may a man know who is sent of God A. A Minister may know that God sends him if he find his heart moued by GOD to desire the Calling for Gods glory if hee be competently qualified vvith learning godlinesse discretion vtterance if his gifts bee allowed by the Church and hee bee sent according to the ordinarie course of the Church wherein hee is a Minister which is not after one manner in all Churches neither is it necessary The Hearer may know that his Teacher is sent of God if his teaching beget Faith and Inuocation The blessing of God vpon his labours is an infallible token of his lawfull Calling so Ieremie approues a true Prophet Ier. 23.21,22 and Paul his Apostleship 2. Cor. 3.1,2 The Separatists as they deny our Church their mother the name of a Church so they deny vs to bee true Ministers of Christ But if ordinary begetting of faith be an argument of a lawfull calling Blessed be God we haue a calling to our comfort They say we are false Idolatrous Antichristian Ministers euen priests of Baal And I aske them whether ordinarily God conuerteth men to himselfe and stablisheth them in true Grace by false Idolatrous and Antichristian meanes Whether hee followes the priests of Baal with his aboundant blessing in their calling or his own Ministers whom he sends himselfe And if we be sent of God how dare they refuse to heare vs though there might bee some defect in our Calling which I am sure is as iustifiable as the calling in any Church vpon earth and when it is at the worst too good that theirs should enter into any comparison with it Howsoeuer they blaspheme our Calling I am sure that if there bee any grace in any of them they are beholding to the Ministerie of the Church of England for it Vse 6. How can they preach vnlesse they bee sent Therefore wheresoeuer preaching is it is by the sending of God and a token of his loue as where he sends it not it is a token of his displeasure toward the place Apoc. 1.16 Christ hath the Ministers as Starres in his right hand not onely for their defence but also to make them rise or set to seuerall parts of the world as he pleaseth He can make it raine on Gedeons Fleece Iudg. 6.37,38,39,40 and no where else and euery where saue on Gedeons Fleece If you haue the Word thanke him that sent it if