weepe for sinne and turne to be saved as Ezech. 36.26 I will take away your stony heart and give you an heart of flesh but it is principally meant of a contracted kinde of hardnesse when men hearing the word whereby they should bee conuerted and judgements whereat the heart should melt as did the heart of Iosiah 2 King 22.19 yet notwithstanding make their faces impudent and their hearts hard and resolve to march on in their sinfull wayes this hardnesse is the verie harbinger of death and the fore-runner of everlasting destruction Which makes mine heart to tremble Application and my bowels to yearne and my soule to mourne in secret for many of our people whose hearts be like to anvils the more they are beaten the harder they grow who have both seene and heard the judgements of God and tasted the sweet mercies of God yet have neither beene affrighted from sinne by judgement nor allured to holinesse by mercie surely all the signes and symptomes of destruction are upon them when man breakes the Sabbath heares the promises Isa 58.14 and Isa 56.5 and casts it behinde his backe the threats and punishments as the man stoned Numb 15. that he will kindle a fire in their gates that shall never be quenched Ierem. 17.27 and makes his face hard against them and goes on still in his wickednesse must needs be in the state of reprobation and hath all the marks and tokens of a castaway upon him The contemner of the word that heares the gracious promises Prov. 3.2 Luk. 11.28 〈…〉 are they c. Iosh 1.8 The judgement against them that refuse to heare Prov. 1.24 Because I 〈◊〉 called and you refused c. Zach. 7.12 13. The 〈◊〉 made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets therefore came great wrath from the Lord of hosts Therefore it is come to passe that as hee cried and they would not heare so they cried and I would not heare saith the Lord of hosts He that heares this and yet hardens his heart against it and will neither mend for mercie nor judgement is in the estate of damnation and hath all the signes and symptomes of a reprobate upon him and therefore let us labour for soft and tender hearts that if God threaten may melt and tremble if hee promise mercie may rejoyce and be glad if hee doe us good let us take the cup of salvation Psal 116.13 Let us pray God that we may weepe because wee have not wept mourne because wee have not mourned that our hearts may not bee in the hand of the Devill like hard clay but in the hand of God like wax And so I come from the proposition to the confirmation vers 8. VERS 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and cares that they should not heare unto this day HEre is the confirmation of the rejection of the Iewes proved by two testimonies wherein I note first the Oracles whither he resorts for determination of this point In these words as it is written from whence the conclusion is Doct. That the written Word ought to bee the Iudge of all controversies and doubts It is able to make us wise unto salvation through the faith that is in Iesus Christ and is profitable for doctrine reproofe correction and instruction as above on these words What saith the Scripture And so I come to the confirmation if I may first cleere a doubt Origen saith There is no place of Scripture where it can bee found in the written Word which is as much as to say that Paul lied indeed it is not to the Word but to the sense and meaning both in Isa 29.10 The Lord hath covered you with a spirit of slumber and shut up your eyes your Prophets and your chiefe Seers hath he covered and their visions are as a booke that is sealed Buxtorfius and Arias Montanus translate the Hebrew word thus the spirit of slumber And it is againe in Isa 6.9 Make their eares heavie The Apostle addes of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this day that they might not thinke that this prediction was already finisht but that the judgement was upon them till this day I will not insist upon the difference betweene the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made them drunke So they use the word in Isa 19.14 and the originall which signifies he hath covered them Nor is it materiall that the Septuagint expresse it by the active referring it to the people that they have shut their eyes and so Luke cites it Acts 28.27 they have winked with their eyes that they should not see and S. Paul referres it unto God God hath given them c. For it is a good observation of Peter Martyr That is said to be done of God Id dicitur fieri à Deo quod sit Dei imperio which is done by Gods command Nor will I insist upon the signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated slumber or compunction which some take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to move or drive and interpret it the spirit of perplexitie or maligne spirit as Anselme Some call it the spirit of envie whereby they were offended at the calling of the Gentiles but this is but conjecturall yet appeares no reason why the Hebrew word Tardemah should bee rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying pricking and compunction of heart Therefore Beza and Tolet are of opinion that it signifies slumber or sleepe rather than compunction yet seeing that Chrysostome Origen and Theophylact who best knew the signification of the word and the Scriptures also used the word in this sense Acts 2.27 They were pricked in their hearts I thinke it had not beene amisse if it had beene rendred the spirit of compunction And yet I hold the sense and meaning to bee all one and Osiander gives a reason because they are pricked and stirred when they are called to the Gospel but as men asleepe are loth to awake my judgement is that this spirit of slumber or compunction is the same which Paul in 1 Tim. 4.2 cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conscience burned with an hot iron and that is all one with the spirit of giddinesse and answers fitly to that in the seventh verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall more fully expound the words when I come to them in particular In the first proofe I note 1. The judgement 2. The Author 3. The continuance The judgement the spirit of slumber 1. Generall 2. In two particulars the excaecation of the eyes the other the obturation and stopping of the eares The author he God hath given c. The continuance to this day of these in order and first of the author he he hath given Hardnesse of heart is brought upon man by God
Sioni unto Sion And so it is Isa 59.20 The redeemer shall come unto Sion and unto them that turne from iniquitie in Iacob And that some Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Sions sake and that perhaps the Printer made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take it as it stands Sion a mountaine of Ierusalem called the mountaine of the Lord and the holy mountaine in the top whereof was the tower of David which was also called the Citie of David 2 Sam. 5.7 from thence the deliverer comes Non quia ibi natus sed quis inde doctrina ejus exivit in universum muaedum Not because hee was borne there but because his doctrine went forth thence into all the world as Aquinas speakes on Rom. 11. and it agrees well with the Prophets words The Law shall goe forth of Sion and the word of the Lord from Ierusalem Isa 2.3 Wheresoever the word is preached thither Christ comes and there hee is Or thus When the Gospell is sent unto us then Christ himselfe is sent unto us Hence is that speech of Christ He that heareth you heareth me hee that despiseth you despiseth mee Luk. 10.16 as if it were no question but where the Word comes there Christ himselfe comes also Hence is that 1 Thess 4.8 Hee that despiseth these things despiseth not man but God for wheresoever the Gospell is preacht there Christ is had in it and covered under it Learne first what estimate wee are to make of the Gospell as the treasure hid in the sield for which the wise Merchant sels all that he hath Secondly that when wee have the Gospell wee can want nothing Ha' enti Deum n b l dcesse potest Nothing can bee wanting to him that hath God as vers 12. I hasten to the person The deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The signification one that shall plucke them out of their miserie and servitude under which they grone to note Man under sinne endures miserable and wofull servitude Doct. And therefore is sinne compared unto a heavie burthen that makes the whole earth to reele Isa 24.20 that over-presseth God himselfe and makes him say of Moab Iudah and Israel Amos 2.13 I am pressed under you as a cart is pressed that is full of sheaves It is that which made the Sonne of God to sweat drops and clods of bloud when our sinne was upon him Luk. 22.44 and therefore they that goe on in sinne are like to men that be pressed to death and cry still for more weight to be cast upon them and they feele not this weight because they are already dead or drowned in sinne A man on drie ground feeles the least weight of a bucket but a man at the bottome of a water feeles not though never so great weight and heape be upon him and therefore no marvell if it made David to roare Psal 32.3 Ezekiah to mourne like a dove to chatter like a crane Bonus etiamsi serviat liber est maâ—us etianisi regnet servus est Aug. de Civ Dei lib. 3. cap. 4. Isa 38.14 Secondly it is a miserable servitude to live in it and therefore must have a deliverer It is Augustines position A good man though he serves yet he is free a wicked man though he reignes is a servant I know not whereby to resemble this servitude of man under sinne better than by the subjection of him that was possessed Mark 9.22 The bondage of Istael under Pharao when they cried and groaned so loud that they moved the heavens Exod. 2.23 the slaverie of the Gibeonites made to be hewers of wood and drawers of water Iosh 9.23 The matchlesse bondage endured by poore Christians under Turks and Infidels is as much as nothing but like a yoke of reed in comparison of the servitude which man endures under sinne therefore sinne is said to reigne and tyrannize over them Rom. 6.12 It hath them in awe as the Centurion had his servants that saith to one Goe and he goeth Luk. 7.8 If it command the drunkard hee riseth early in the morning to follow it Isa 5.11 The adulterer he watcheth the twilight be the night never so blacke and darke Prov. 7.9 And though in the acting of some sinnes there be great difficultie yet doe they not excuse themselves as men doe when they should doe any good like Moses Exod. 4.1 They will not beleeve me and at vers 10. I am not eloquent And Ieremie Chap. 1.6 I am but a childe and cannot speake But bee the danger never so great the difficulties never so many the profit or pleasure never so small they adventure upon it What better can Ahab the King be for Naboths vineyard it is but to make a garden of herbs yet his master sinne hath commanded he must have it though it be like to cost him his life for hee lyes upon his bed turnes his face to the wall and will eat no bread 1 Kin. 21.4 Amnon can hardly have his purpose upon the body of Thamar if he have it will be but a short sudden pleasure yet his master sinne hath commanded and though it vex him never so sore and cast him into a fit of sicknesse and in the end cost him his life yet hee will doe it 2 Sam. 13. Bee the action never so base he that is servant to sinne must act it Be it in the dead time of the night he must breake his sleepe and rise and goe about it Be it in the extremitie of sicknesse yet even then hee must plot and contrive it upon his bed The bondage under sinne will appeare in this That though common sinners seeme to lead a pleasant and merrie life yet there is no greater toyle and drudgerie than that which they undergoe in contriving and acting of sinne Isa 5.11 Who rifeth so early as the drunkard who walkes so many darke nights as the adulterer who endures so many tempests as the Pyrats comes in so many dangers as theeves and robbers seldome doe they suffer either their eyes to sleepe or eye-lids to slumber or the temples of their head to take any rest The Vse is Vse to teach us the Apostles lesson Rom 6.12 Let not sinne reigne c. 1. It is a base service to serve either the flesh that is our fellow or the world that is our servant or the Devill that is our enemie 2. After all the service there will be a miserable payment death Rom. 6.23 the punishment of losse losse of happinesse peace life glorie of the blessed vision of God the eternall comforts of his Spirit of that noyse of heavenly musicke which beats the spheares and makes the heavens toring with hallelujahs of glorie and honour and peace The paine of sense in everie part paine and sorrow in the conscience convulsions and terrours in the tongue burning and heat and both these eternall Be the fire and brimstone never so hot they shall not consume it
and had rather be a doore-keeper in Gods house that is have the meanest place than to dwell in the Tabernacles of ungodly men Psal 84.10 Salomon accounts it happinesse enough to stand at wisdomes gates and give attendance at the posts of thy doores Prov. 8.33 Si iste versus esset in hominum cordibus currerent ad convallem plorationis If that verse were in mens hearts they would run into the valley of teares or bewailing Aug. in Psal 84. When the Apostles seemed to grow proud that they could subdue the Devils our Saviour bid them rather rejoyce in this that their names are written in Heaven Luk. 10.18 19. There bee two things that make holinesse above greatnesse 1. The worke of holinesse 2. The reward of holinesse The worke is to heare the Lord sometimes threatning in the Law sometimes wooing and perswading in the Gospell sometimes to be praying unto him sometimes to be praising him sometimes to bee feeding him in his servants sometimes cloathing him in his members to have our whole conversation with him It is the repairing of Gods image in us and the quieting of those clamorous consciences that will never be friends with us till we be friends with God 2. The reward is blessing Blessing shall cover the head of the righteous Prov. 10.6 Blessed in the things of the earth Psal 37.20 For the righteous shall inherit the earth Blessed in his name for the memoriall of the just is blessed Pro. 10.7 yet if hee should have none of these the glorie hereafter would recompence all for if either life or glorie or kingdome or inheritance will doe it they shall have it in abundance What so much to be desired as life What life so much as the life of glorie The faithfull behold the image of the Lord with open face as in a myrrour and are changed into the same image from glorie to glorie from this to eternall glorie 2 Cor. 3.18 So that when you have named the highest titles of honour and majesty you may say with David Psal 149.9 Such honour have all his Saints Or as Haman said of Mordecai when hee had upon him the royall apparrell Esth 6.9 I adde but one word more God is so strong with them that hee will have great ones to esteeme them above their greatest favourites as Zeresh told Haman If Mordecai be of the seed of the Iewes before whom thou hast begun to fall thou shalt not prevaile but shalt surely fall before him Esth 6.13 To bee the sonnes of Nobles is nothing to the sonnes of God to bee borne of Princes is but basenesse in comparison of this to be borne of God Moab is but a washpot Edom but a wiper of shooes Psal 108.9 Let this pull downe the pride of wicked men Vse Be they never so high and honourable never so great and powerfull yet they are indeed base and worthlesse if they bee not children of faithfull Abraham for howsoever they may spit at the name of slave yet such they are See the Apostle Rom. 6.16 See August de Civit. Dei lib. 4. cap. 3. An evill man although he reigne he is a servant a good man although he serve hee is free c. And this sinne hath such a command in them as the Devill had in the man possessed sometimes it casts them into the fire where they burne in lust sometimes into the water where they swim and are drowned in vaine delights sometimes it blowes them into the aire with a giddy desire to hunt after preferment and sometimes casts them on the ground and weds them to the world and what basenesse was ever like unto this It was Plato's judgement Neminem regem non esse ex servis oriundum neminem non servum ex Regibus Seneca Epist 44. askes the question who is honorable and answers it thus Non facit nobilem atrium plenum fumosis imagâ—ibus an mus sacit nobilem A Court full of smoakie images maketh not noble but the minde maketh noble Quis fructus generis tabula jactare capaci Corvinum posthac multa deducere virga Fumosos equitum cum dictatore magistros Si coram lepidis malè vivitur c. Nobilitas sola est atque unica virtus Lâ—â— enâ—l Sat. 8. I conclude this point with that 1 Sam. 2.30 Them that honour mee will I honour Thinke not to get you honour at the Court that honour is but glasse not by policie Achitophel had as much as any and yet died basely 2 Sam. 17.23 nor by great buildings they will fall downe againe on heapes if the foundation be not laid in holinesse nor by your eloquence Herod could not perswade the silly wormes Acts 12.23 But bee once the children of God Et nil poterunt regales addere manus All the Kingdomes of the earth cannot make thee so honourable I come to the last of the tribe of Benjamin The tribe of Benjamin The Tribe of Benjamin When Moses blessed all the Tribes Deut. 33 1â— he blessed Benjamin thus The beloved of the Lord shall dwell in safetie by him the Lord shall cover him all the day long and dwell betweene his shoulders that was because the Temple should be built in Sion which was in the tribe of Benjamin and in the Temple the Lord would dwell and yet for all this privilege that Tribe was destroyed as well as any others and though destroyed for their sinnes yet some of them saved from whence come two conclusions The one Doct. There is no people so graced with privileges so crowned with blessings so beloved of God but sinne will bring ruine and destruction upon them as it did upon Benjamin That Common weales and Kingdomes have their fals and periods Let Athens Sparta Babylon Nineve and Carthage be witnesses who have at this day no other fences but paper-wals to keepe their memories But what have beene the causes of these subversions most men have beene verie ignorant The Epicure ascribes it to Fortune the Stoicke to Destiny Plato and Pythagoras and Bodin Method 6. to number Aristotle Booke 5. of Polit. Chap. 12. to an asymmetrie and disproportion in the members Copernicus to the motion of the center of excentricke circle Cardanus and the most part of Astrologians to starres and planets But all these have groped in the darknes for if we consult with the Oracles of God we shall finde that sinne is the onely cause why God falls out with his dearest children turnes Cities into ashes ruinates Kingdomes makes States but Ludibria fortunae The mocking stocks of fortune Everlasting monuments of desolation aske of Ierusalem she will tell you that this Doctrine is too true she will not sticke to tell you what she was and whither she is fallen c. So I come to the second argument from fore-knowledge VERS 2. God hath not cast away his people Vers 2 which he knew before Wote yee not what the Scripture saith of Elias how hee maketh intercession to God against Israel
offered by Moses and Aaron The Iewes they slue Christ and the Apostles and upon this followed the judgement Then came the floud upon the old world fire upon Sodome the sea in upon Aegvpt the spirit of slumber upon the Iewes There cannot be a greater judgement than to be strucke with a spirituall lethargie that nothing will waken to have hearts so hard that nothing can soften them to be like Epimenides in his cave or like the famous sleepers in the time of the Emperour Deâ—ius oâ— like Dionysius of Heraclea c. But this will better appeare in the two particulars whereof the first is Eyes that they should not see Salvian Lib 2. The eyes of the body which are fenestrae mentis the windowes of the minde should guide from corporall and the eyes of the minde from spirituall dangers * Tria impâ—â—iunt occulum 1. Tenâ—brae viz. peccata 2. Humor concretus viz. confluâ—us pecoâ—torum 3. Cura terrenorum With the former they lookt cleere enough not a mote in them but in the eyes of their mindes there were great beames that they could not see Three things hinder the eye 1. Darknesse to wit sinnes 2. a Concrete humour to wit a concusse of sinnes 3. The care for earthly things This Christ upbraided them with I speake to them in parables because seeing doe not see c. Matth. 13.13 which was a just judgement saith Musculus a Quia cùm loquebatâ—r perspicùe noluerunt intellâ—gire in paenam jam loquitur obscurè Because they would not understand when he spake cleerely to their punishment hee now speaketh obscurely And againe in Ioh. 12.40 He hath blinded their eyes c. Will you know a point by the way When the Iewes bewrayed their blindnesse that was in the time of Christ the Prophets and Apostles as Musculus observes and hee gives this note upon it b Malum ingenium impiorum nunquaÌ„ clâ—riùs deprehenditur qùam ubâ—lux veritatis splendere incipit The ill disposition of the wicked as never more clearely discerned than where the light of the truth begins to shine As c Splendente solenoctuae vespertiliones naturae defectum ostendunt sed noctè circum circa volitant hae solae aves The Sunne shining the Owles and Bats shew the defect of their nature but these birds alone in the night fly about here and there So wicked men shew themselves most vile when the best meanes are used to doe them good when this light came into the world then did this people bewray their blindnesse when Christ preached powerfully professed himselfe to bee the Messias then did they most of all whet their malice and rage against him when hee said I am of God and would have instructed them in his divinitie then they goe about to take him Ioh. 7.30 When he taught that high mysterie I and the Father are one then they goe about to stone him Ioh. 10.31 The more light they had the more their blindnesse appeared In the night time all colours are alike the foulest fogs and fens are not discerned from the crystall streames but in the morning they are discerned Reprobate men are never so bad as when the best meanes are used to doe them good Herod never worse than when Iohn preaches against Herodias till then all is well but if hee lay a plaister to that sore off goes his head Whence make a difference betweene the good and bad at the hearing of the word The one trembles and therefore onely is fit to heare as Isay 66.5 Heare yee that tremble at my word The other rages as Zidkijah did with Michaiah 1 King 22.24 When this Sunne shines the one is mollified like wax the other hardened like clay when the Law is read the one melteth like the heart of Iosiah 2 King 22.19 the other is never harder than then like as Pharaoh the more miracles Moses wrought and the more Aaron spake from God the more hee was hardened to be short we may see here both the nature of the word that it can discover a mans blindnesse and finde out everie uncleane corner in his heart as Heb. 4.12 It is a discerner of the thoughts and intents of the heart Secondly it is a marke to know a castaway by his hearing of the word the seeing the light makes him more blind the hearing more hard Let them take heed then that have heard so many Sermons against pride and yet studie new tricks to cover foule carkasses more than ever they did So many against neglect of the word and now absent themselves more than ever they did Against greedinesse and yet wooe and sollicite the world more than ever they did I will not say what I feare not that they are reprobates But as old Iacob said of Simeon and Levi Genes 49.6 Into their secrets let not my soule come I come a little neerer It is not Eruit illis â—culos Soto in Rom. 11. He hath pluckt out their eyes that they should not see But though hee give other eyes to to see hee gives them eyes that they should not see a greater judgement than if hee had quite taken away their eyes Qui privati sunt oculis non possunt videndo seduci For They that have no eyes cannot be seduced by seeing But the purblinde though he have eyes and see somewhat as hee in Mark. 8.24 Menlike trees is many times more wronged by seeing than if he were quite blinde for so our Saviour tels this people in Ioh. 9.41 If yee were blinde yee should not have sinne but now you see therefore your sinne remaines They had eyes to see corâ—icem Legis the barke and outside of the Law sed non penetrabant oculi corum ad medullam but their eyes pierced not to the marrow thereof The points are many 1. That the word which is the best salve for some mens eyes doth take away the sight of others yet the fault is not in the word but in themselves Non crimen Phoebus noctua crimen habet The fault is not in the Sunne but in the Owle 2. When God gives a blessing as eyes to see and men abuse it and regard not God in justice deprives them of the use of it So in the Word and the Ministers which is the note of Anselmus But the note which I insist on is Observat that they saw his miracles and beleeved not The eyes of their body saw him doe those works which none could doe but God and by delegation from him as healing the sicke cleansing Lepers raising the dead yet they smoaked out the eyes of their understandings that it might not sinke into their hearts and for all that they saw they beleeved him not and therefore God in judgement casts such a mist upon their understanding that now they cannot see though they would and such a distemper is now in their eyes that the sight not onely failes but deceives them and
not onely whilest they live by their sinnes treasure up wrath against the day of wrath and prepare a fire in which they shall everlastingly be burned but also by propagating their sinnes unto posteritie and leaving behinde them the example of their vices whereby others daily are successively corrupted doe adde fuell to that hellish fire and increase their never ending torments So Gods servants even after they are dead have still a stocke going when as they leave behinde them their Christian vertues for examples and their holy writings teaching and perswading others to follow them whereby a daily addition is made to their glorie and happinesse Such legacies after his departure hath this reverend and faithfull servant of Christ left for the use and benefit of the Church and such children to perpetuate his name and memorie unto all posteritie I meane the summe and substance of many his learned Sermons which he preached in his place charge at S. Marie Overies in Southwarke to the great benefit comfort and contenment of those that heard him The which though he had not polished and perfected for the Presse as he might have done if it had pleased God to have prolonged his life yet I thought it not fit that they should alwaies be hidden from the world because they had not on them their best apparrell They were I assure thee his owne legitimate children conceived and bred in his owne braine which were thus farre fitted for their birth and prepared for the Presse though himselfe wanted life and strength to bring them forth Esteeme them not the lesse because they are Orphans but entertaine them rather with the more love and if thou findest in them any defects and wants pitie them the more because they have lost their father who would had he lived have supplyed them and esteeme them both in their own worth and also for their fathers sake And if I finde that thou givest this kinde entertainment to these his fruitfull labours as it were his first borne there are divers other children of the same father which shall ere long bee brought to light I meane his Lectures on the twelfth Chapter to the Romans and on a great part of the â—19 Psalme with some others In the meane while I commend them to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Thine in the Lord Iesus J. D. The Contents GOds Ministers must not conceale comforts from the wicked pag. 5 Wicked men presume upon outward privileges pag. 9 No outward privileges exempt from Gods anger p. 12 The faithfull cannot finally fall away p. 14 All that carrie the name of Christians are not in the Covenant p. 17 Those of all Nations that beleeve and repent shall be saved p. 19 A man may be assured of his salvation in this life p. 22 Parentage can neither hinder nor further salvation p. 40 Grace is above greatnesse p. 42 Sinne will ruine a people notwithstanding outward privileges p. 46 God predestinated us in Christ p. 52 We are predestinate to the meanes as well as the end p. 53 Faith nor workes forseene no cause of election p. 60 No meanes to glorie but by Christ p. 71 All that doe good workes are elect and shall be saved p. 74 The elect cannot finally be cast off p. 76 The Scriptures able to make wise to salvation p. 79 There is a familiaritie between God and his children p. 85 Prophets and good men stand in the gap p. 87 Prayers the Churches best weapons p. 89 The wicked persecute the best most p. 93 When the Prophets are gone the people fall from God p. 95 Wicked men overthrow the meanes of Gods service p. 98 Wicked men dispute against the truth with the sword p. 99 Christs Church scarsly visible sometimes p. 100 Wicked men requite Gods Prophets evill for good p. 102 When Gods servants crie to him hee answereth them p. 104 A great grace in corrupt times to bee preserved from sinne p. 109 God owneth not Idolaters for his p. 110 God hath alway a Church though invisible to man p. 113 To bow before an Idoll is idolatrie p. 117 God at all times preserves his Church p. 118 Those that belong to God are not many p. 120 God saveth man of his free grace p. 126 God in electing man respects not good workes p. 129 All men shall not be saved p. 134 No man can attaine life by his owne righteousnesse p. 135 Those that stand upon their owne holinesse are hardned p. 137 We must seeke God in a right manner p. 138 A man elect shall certainly be saved p. 139 Hardnesse of heart a signe of reprobation p. 141 The written Word should bee Iudge of controversies p. 144 Causes of hardnesse of heart p. 145 God punisheth one sinne with another p. 162 An heavie judgement to neglect the meanes to know God p. 163 Meanes of salvation abused turne to destruction p. 168 A miserie to heare and not profit p. 169 Meanes contemned are not profitable p. 173 God receiveth all that turne to him p. 164 The best things of wicked men turne to their destruction p. 177 They that seeke life in the Law finde destruction p. 181 God repayes men in the same kinde p. 182 God punisheth unbeleevers with spirituall blindnesse p. 187 God hates and severely punisheth infidelitie p. 193 When wicked men abuse their power God deprives them of it p. 194 Prudence in Ministers in denouncing of judgements p. 200 Men stumble at those things that should support them p. 203 The best may stumble reprobates fall finally p. 206 God workes good out of evill p. 208 God workes good to his by unlikely meanes p. 213 God takes al oportunities to do his children good p. 214 When the Gospell is abused God takes it away p. 216 Where the Gospell is preached salvation is offered p. 218 God requires an holy emulation p. 221 The good that is in others should provoke us to follow them p. 223 Gods kindnesse should make us ashamed of unthankfulnesse p. 225 The grace and knowledge of God and Christ is true riches p. 231 The Iewes at their conversion shall be inriched with graces p. 239 Faithfull Preachers turne all they say to their peoples use p. 241 Good people feare the losse of their faithfull Preachers p. 243 Ministers should intend the good of their people p. 247 Ministers by preaching and liuing should grace their calling p. 250 Good Ministers aime at the salvation of soules p. 252 A good Minister Gods instrument to save soules p. 256 Preachers must neglect no meanes to convert soules p. 258 We ought most to tender the salvation of those that are neere us p. 259 Living in sinne is an estate of death p. 261 Wee should not despaire of the calling of the Iewes p. 264 The Gospell the meanes of raising men from the dead p. 266 What is due to God of his owne blessings
number of seven because seven was the day of rest to signifie that they who came to Christ by faith had rest in him And Gorrhan descants upon it and shewes that the number of seven signifies the universalitie because all things were made in seven dayes and of a thousand to shew their perfection because that is a perfect and absolute number The point is God alwayes hath a Church Doct. though invisible to the eye of man The Vse is Vse to teach us not to rest in the outward profession for that they may have who are none of Gods Church but to labour for true and inward holines whereby we may be sure that we are of it whence it may be collected That there are not many of the invisible Church that many are not of the invisible Church because most men affect no more than a Pharisaicall puritie which appeares by these foure signes 1. Because the keeping of a good conscience is put out of countenance the verie seeking after it is made a mock and a word of reproach who is so much branded with the odious name of Puritane as they that most labour for the testimonie of a good conscience most men thinke that precisenesse of life is the onely staine of a Church and can more easily beare with an Atheisticall and time-serving Papist than a Protestant if there bee in him one sparke of zeale more than ordinarie 2. Because most men spend most of their time in a slender disputation and so they can say something but doe not much care for practising any thing such as are taxt by Paul 1 Tim. 6.4 puft up and dote about questions and words Doe you dispute I will beleeve I will practise 3. By the generall ignorance partly affected as Iob 21.14 They say unto God depart from us c. partly of meere negation where they want meanes of knowledge where the childrens bread is cast to dogs where Church livings maintaines hawkes and dogs and the Levites portion is made a childes portion for the Gentlemans youngest son Adde to these such men as can spare no time from wordly cares to heare the Word Lucrantur denarium amittunt regnum Aâ—per hoc nil â—â—ud est sâ—â—entia â—â—stra quâ—m culpa They gaine a penny and lose a kingdome 4. Because men do not live as they professe And by this our knowledge is nothing els but a fault saith Salvianus Christ cries Let your light shine before men c. Matth. 5.16 Wee so live that men seeing our wicked lives have cause to blaspheme God will Seythians Moores and Pagans doe it they read the Gospell and live immodestly they heare the Apostles and are given to drunkennesse they follow Christ and steale in us Christ suffereth a reproach in us the Law suffereth a curse the name of God is blasphemed and religion ill spoken of for our sakes Rom. 2.24 And I feare that this want of practice will enforce the Lord to take away the Gospell and give it to a people that will bring forth fruit Remember what befell the fig-tree Matth. 21.19 Remember what is written Heb. 6.7 8. The earth which drinketh up the raine that commeth oft upon it and yet beareth nothing but thornes and briars is rejected and is nigh unto cursing whose end is to bee burned So I come to shew from what they were preserved They have not bowed their knees to Baal In 1 King 19.18 there is in the Hebrew somewhat more as everie mouth that hath not kissed Baal The bowing of the knee is a token of subjection therefore they that bowed acknowledged thereby their subjection to Baal as Isa 45.23 Everie knee shall bow unto me and Phil. 2.10 At the name of Iesus c. Secondly they kissed the Idol so they kissed the golden calves They say one to another while they sacrifice a man let them kisse the calves Hos 13.2 Now the kisse is a signe of love and by it they signified that they loved Baal right as the Papists at this day doe bow at the Crosse the picture of Marie and the Apostles creepe to them and kisse them Now if you will know what this Baal was The word in the Hebrew signifies an Husband or Lord and here is meant a strange Lord or Husband for though Baal signifie an Husband or Lord and God bee the Lord and Husband of the Church yet he will not be called by this name as Hos 2.16 Thou shalt call mee Ishi but not Baali and it is worth the observing that it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image they are preserved from bowing to the image but in 2 King 17.16 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. to an Idoll So that the Scriptures make no such difference betweene an idoll and an image nor betweene the worshipping of an idoll and an image as the Papist doth It was an idoll the idoll of the Sydonians and had his beginning thus Ninus the third Monarch of the Persians was the sonne of Iupiter Belus and this Ninus when his father Belus was dead erected a Statua over him and there promised in writing that if a man were guiltie of never so great offence yet if he should repaire to that image the King would pardon him and when offenders found so great benefit by this Statua they began to give to it divine honour and when afterward they erected other idols they called them by that name as Bell and Baal and in the plurall number Baalim as Zancheus sheweth in Precept 2. cap 15. So that Strabo Diodorus Siculus and Herodotus in Euterpe went amisse when they said that idols were first invented by the Aegyptians for you see they came first from the Babylonians and as for the Romans they worshipt their Gods for an hundred and seventie yeares as both Plutarch in Numa and Augustine de Civitat Dei lib. 14. chap. 31. testifie Thus the sense and meaning being plaine I descend to the note viz. To bow bend Doct. and kneele before an idoll is flat idolatrie So when the Israelites danced before the Calfe Exod. 32.19 That which is by some alleaged touching Elisha 2 Kings 5.18 that hee approved the act of Naaman the Syrian is not found for first that Goe in peace was but the ordinarie speech of men when they tooke leave one of another so Zancheus or rather thus Naaman doth not desire indulgence for that hee meant to doe afterward but for that hee had done already and so the Hebrew imports and besides at the seventeenth verse hee protests against all idolatrous service In the third of Daniel they were commanded to bow to the image But the three children refused saying that they would not serve those Gods nor worship them vers 18. and therefore God forbids it in the second Commandement Sozomenus reports Eccles hist lib. 5. cap. 16. that when some Christian Souldiers were circumvented by Iulian and by his perswasion moved
Isai 2.3 Many people shall goe and say come let us goe up to the mountaine of the Lord and to the house of the God of Iacob for the Law shall goe forth of Sion and the Word forth of Ierusalem according to that of Christ Ioh. 4.38 Other men laboured and you are entred into their labour The Fathers and the Prophets sowed the seed of the Church of the new Testament which covenant is derived from them to us and wee are changed into their common-wealth not they into ours ingrafted into their stocke not they into ours Secondly Reason 2 wee have from them the oracles of God for they were committed to them Rom. 3.2 which the Apostle calls their preferment above others vers 1. and hence it is that we approve as canonicall all the bookes of Scripture that they had and no moe Hence let us see what an honour it is to have Gods oracles Secondly let us learne to use this treasure better than the Iewes did for feare it be taken from us as it was from them Thirdly our Saviour Christ Reason 3 God blessed for evermore had his beginning from them So the Apostle Rom. 9.3 Of whom are the Fathers and of whom concerning the flesh Christ came who is God over all blessed for evermore and therefore salvation is of the Iewes saith Christ Ioh. 4.22 Fourthly Reason 4 they were the chosen and peculiar people of God and a royall priesthood 1 Pet. 2.9 They were beloved when we Gentiles were without God in the world Ephes 2.12 Lastly all the particular promises Reason 5 as the land of Canaan the Temple the preservation of that stocke out of which the Messias was to come was proper only unto them and from hence let us be farre from rendring evill unto them but pray for their recovery and doe our utmost diligence to win them unto Christ and of all things there is nothing more availeable to the winning of an unbeleeving Iew than the unspotted and unblameable life of a beleeving Gentile yea it may seeme more effectuall than the word it selfe as vers 11. And so I come to a fourth argument in the three next verses VERS 19. Thou wilt say then the branches are broken off that I might bee grafted in THis third reason stands on two parts The one an argument urged to shew that the Gentiles may boast over the Iewes the other the Apostles answer The argument is vers 19. the Iewes are cast off for our cause compelled to yeeld unto us the more unworthy to the more worthy therefore seeing we Gentiles are the more worthy wee may lawfully boast The answer to this is three-fold 1. They are not broken for thee but for their infidelitie vers 20. 2. Thou art not grafted in for thy worth but standest by faith that is art engrafted out of grace and mercie vers 20. 3. Because God who in justice cut off the naturall branches for unbeleefe for the same cause may cut off thee vers 21. And upon these hee builds his exhortation Noli altumsapere Bee not high minded but feare I begin with the first Thou wilt say then Note that Paul had pressed many strong arguments to disswade the Gentiles from pride and insultation over the Iewes and yet here they have some thing to say for it There is no sinne Doct. bee it never so predigious and foule but his master hath some plea for it and some reason to uphold it Some have Scripture as covetousnesse hath 1 Tim. 5.8 Vsurie hath Deut. 23.20 Vnto a stranger thou mayst lend thy money upon usurie though not to thy brother Some have example as drunkennesse in Noah adulterie in David apostasie in Peter some have authoritie as being practised and allowed by starres and planets that reside in the superiour orbes Some plead that their sinnes be but small Is it not a little one said Lot to the Angell when hee was commanded to fly into the mountaine he would goe to Zoar Is it not a little one and my soule shall live Some that the sinne they harbour is but some one as Naaman the Syrian God be mercifull to me in this one 2 King 5. Hee will neither sweare nor steale but kneele in the Idols temple Forsitan huic uni possum succumbere culpae Sampson was not unjust but must have a Dalilah Porsitan huic uni c. Salomon wise but must have strange wives Forsitan huic uni c. Some when they have sinned lay it upon others as Adam some defend it to be no sinne at all as here the Gentiles doe Some excuse themselves Alii excusant 1. Non seci 2. 〈◊〉 3. Si male at noâ—mâ—ltum male fecâ— aut si multum male fecâ— non nulâ intentione Bern. Apolog ad Guilielm Abbatem 1. I did it not 2. I did well 3. If I did ill yet not verie ill or if I did verie ill yet not with an evill intention as Bernard speaketh Note first the boldnesse of sinne It dares appeare before the Revenger of sinne the Punisher of sinne and plead not guiltie to whatsoever is produced against it much like to Iudas who when Christ said that one should betray him boldly demandeth Is it I Is it I And when they told Peter that hee was one that was a followes of Christ he sware he knew no such man but that which wee may chiefly learne is this That sinne if it be borne with but a while will not know it selfe to bee sinne at all but plead it selfe to be goodnesse and honestie Bern. de vita solitaria Custome saith Bernard will become a second nature and so must be called good Consuetudo pro lege est Terâ—â—ll de Coronâ—milit cap. â— Custome is for a Law saith Tertullian and so will bee counted good If a man bee but used to it a while hee will never take notice of it nor know when hee doth evill Custome of sinning will take away all sense of sinne Mans heart is like to a way at first everie coach makes a mark or print afterward when it is worne to the gravell it becomes like a pavement and therefore Salvianus holds it a wonder that a man should long continue in sinne Et non cum ipsis iniquitatibus mâ—riatur in ipsit sepeliatur Cuiùs finienda vita quam vitia Aug. ad Cornel Epist 125. and not die with his iniquities and be buried in them Augustine saith that after sinne becomes customarie Life may sooner be ended than vices Ieremie impyeth that there is an impossibilitie that it should everbe left Can the blacke moore change his skin c. Ierem. 23.13 Iob that sinne will be buried with those that have used to keepe it His bones are full of the sinnes of his youth c. Iob 20.11 Learne then to stop the current of sinne in the beginning Vse lest when it should hold up the hand at the bar it become Sergeant to plead it at the barre and so I come to the
our Lord Rom. 6.23 From hence I may first approve of the conclusion of Fulgentius a Nos nec bona posse nec velle nisi Deus utrumqâ—elargiatur Ad Monim lib. 1. Wee neither can nor will doe good unlesse God gives us both Secondly I may approve of the doctrine of S. Augustine on Psal 118. b Solus liberi arbitrii vires non suffi ere ad divina mandata implerda The powers of the will alone suffice not to the keeping of Gods commandements and therefore must wee say without all pride Vse 2 Thou hast commanded Lord but I would it might be done for mee which thou hast commanded And therefore Augustine Give Lord what thou commandest and command what thou wilt Thirdly c Praecepisti Domine sed utinam fiat mihi quod praecepisti Da Domine quod jubes jube quod vis Aug. Confess lib. 10. cap. 29. I cannot chuse but challenge the doctrine of the Romish Church to be blasphemous Andradius saith The heavenly blessednesse which the Scripture calls the reward of the iust is not given of God gratis and freely but it is due to their works yea God hath set heaven to sale for our works Another Papist of Lovaine saith thus Vse 3 Farre be it from us to thinke Explic. Artic. Lovan tom 2. art 9. that a man should beg for heaven as a poore man doth for his almes for it is the garland which by his works he deserves Suar. in Thom. tom 1. dist 41. Suarez saith That works proceeding from grace have in themselves and of their owne nature a condignitie and proportion with the reward and a sufficient value to be worth the same and this without the merits of Christ Beggars that aske almes shew their wounds but Papists would have us to shew our merits and not begge heaven as almes due for Christs sake but challenge it as our owne and due for our works sake But what saith Origen I cannot beleeve that there is any worke which can require the reward of debt What saith Augustine Wee must understand that God brings us to life eternall not for our merits but for his owne mercie Neque enim talia sunt hominuÌ„ morita ut propter ea vita aeternâ— debeatur ex jure aut Deus injuriam saceret nisi donaret Bern. de grat lib. Arbit Bern. in Annunt Marrae Serm. 1. pag. 123. Bern. sup Cant Serm. 61. What saith Bernard Mens merits are not such that eternall life is due to them of right or that God should doe them injurie if he did not therefore bestow it See many other places of Bernard against the merits of works The mercy of God is my merit And when Bernard hath long disputed the point of grace and free will the conclusion is this Ea quae dicimus merita nostra spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicia futurae foelicitatis praesagia regni via non regnandi causae Nurces of hope provocations of love signes of election fore-runners of future happinesse the way to the kingdome but not the cause why wee come to the kingdome of God And I would have you to observe that howsoever our adversaries boast of their works yet their most learned at their way gate have renounced them Anselmus five hundred yeeres since taught the people to die in this faith Lord I set the death of Christ betweene mee and my bad merits I offer his merits for mine which I should have but have not betweene mee and thine anger I oppose the death of my Lord Iesus So Waldensis Waldens Sacr. tit 1. cap. 74 31. Proptèr in ertitudinem prâ—priae j â—stitiae timorem inâ—uâ— gloriae tutissimum est in solo Christo omnein fiduciam reponere Bellar. de Iustis lib. 5. cap. 7. He is reputed the sounder Divine the better Catholike the more agreeable to Scripture that simply denies all merits and holds that no man can merit the kingdome of heaven but obtaines it by the grace and free will of God that gives it Bellarmine saith For the uncertaintie of ones owne righteousnesse and the feare of vaine glory it is safest to put all our trust in Christ alone Ferus saith The parable of him that hired labourers into his vineyard teacheth that whatsoever God gives Comment in Matth. 20. is of grace not of debt if therefore thou desire to hold the grace an favour of God make no mention of thy merits But I insist no longer upon the point Let us looke for life only by the merits and death of Iesus Christ and renounce our owne righteousnesse account all but dung to win Christ that wee may be found in him not having our owne righteousnesse which is of the law but that which is of God through faith Phil. 3.9 I come to the last viz. the condition and qualitie of heavenly gifts Without repentance They import the certaine fulfilling of Gods promises and words though the time be long deferred and that the Iewes shall be converted though his promise be not yet accomplished The thing aimed at is this That in regard of Gods immutabilitie Doct. wee must expect the certaine fulfilling of every part of Gods promise seeme they never so hard be they never so long delayed as vers 27. VERS 30. Vers 30 For even as yee in time past have not beleeved God yet now have obtained mercy through their unbeleefe VERS 31. Vers 31 Even so now have they not beleeved that by the mercy shewed unto you they also may obtaine mercy THese verses containe a third argument to prove the last branch and clause of the mysterie Exposition to wit that God will call home the nation of the Iewes and a perswasion to the Gentile not to despaire and doubt of it It is a topicall reason taken a comparatis from the greater to the lesse If the infidelitie of the Iewes was the occasion of shewing mercy to the Gentiles much more shall the mercy shewed to the Gentiles occasion the shewing of mercy to the Iewes for will not God take occasion to doe good from good as soone as from evill If infidelitie in the Iewes make God shew favour to the Gentile much more shall his mercy shewed formerly to the Gentile make him also now shew mercy to the Iew. The things compared are three First the infidelitie of the Gentile with the infidelitie of the Iew Secondly the mercy which the Gentile received in time past with the mercy which the Iew shall receive hereafter Thirdly the occasion of both The occasion of mercy to the Gentile infidelitie in the Iew the occasion of mercy to the Iew is mercy formerly extended to the Gentile I begin with the first branch of the comparison Yee in time past have not beleeved as if he had said Learne from your selves that yee ought not to despaire of the Iewes They are now in the verie same case wherein thou wast once They
preferment of the Iew is none at all Quisque nascitur ex Adamo nascitur dimnatus de damnato Augan Psa 131. Whosoever is borne of Adam is borne condemned of him that is condemned saith Augustine Let the Iew say hee hath Abraham to his father yet if hee bee not borne of God that he is descended from the Patriarkes yet if hee bee not within the Covenant of grace and mercie not borne of water and the Holy Ghost hee is no better than the Gentile that knowes not God My conclusion is that of the Apostle Rom. 3.9 Is the Iew more excellent than the Gentile no in no wise For all both Iewes and Gentiles are by nature servants of sinne First learne Vse 1 that it is no privilege to be a Iew and have Abraham to his father to bee beautified with outward privileges if a man have not the faith of Abraham and bee marked and sealed for a childe of God To say Wee have Abraham to our father Vend care praerogativam religiosi nominis superare Gothes Vandales haerericâ pravitate Salvian de provident lib. 7. Ioh. 8. to crie the temple of the Lord the temple of the Lord Ierem. 7.4 To challenge the prerogative of a religious name to goe beyond the the Goths and Vandalls in hereticall naughtinesse To use the words of Salvianus are but perizomata fig-leaves not able to cover our nakednesse Secondly they both alike stand in need of Christ Vse 2 Both be ransomed by that Lambe which they have slaine both washt with that bloud which they spilled both made alive by that Iesus whom they have killed I come to the second which is their future condition They also may obtaine mercie And first from the verie appellation and name of mercie they may finde mercie to come out of their former blindnesse I note That all the hope of any unconverted man to come from under the tyrannie of sinne Doct. depends upon the the mercie of God in Christ Iesus Who shall deliver me from this body of sinne I thanke God through Iesus Christ Rom. 7.25 as vers 26. To proceed Some have disputed of the time when this mercie shall be revealed unto this people All that I dare say of that is but probabilitie and may bee comprized in those conclusions of which I have before spoken vers 26. Some have disputed of the number whether all of this Nation which shall remaine alive at that time when the fulnesse of the Gentiles shall finde mercie shall embrace Christ and be turned unto God Pererius to prove it produceth Chrysostome on vers 12. of this Chapter and vers 26. I come to the point viz. Doct. There be many in the state of sinne and infidelitie Sunt filu Des qui nondum sunt nobis sunt nobis qui non sunt Deo Aug. de correpi grat cap. 9. who shall in the end finde mercie with the Lord and be saved It is Augustines conclusion There are sonnes of God who are not yet so to us and there are some so to us who are not to God Of the one is mention 1 Ioh. 2.19 They went ou◠from us because they were not of us Of the other in Ioh. 11.52 It was the prophecie of Caiaphas It is expedient that Iesus should die not for the Nation onely but for the children that were scattered What would a man have thought of the Prodigall of Paul of Manasses of Peter of the Gentiles Many are asleepe in sinne that shall bee awakened many in a slumber that shall bee rowzed many dead in sinne that shall be started by the voyce of God in the Gospell Verily verily I say unto you the houre commeth and now is that the dead shall heare the voyce of the Sonne of God Ioh. 5.25 Many sheepe doe now run astray who shall bee brought to the sheepe-fold and returne to the Shepherd and Bishop of their soules as the Apostle speakes 1 Pet. 2.25 To this purpose saith God to Israel Though a man have oppressed by violence lift up his eyes to Idols given to usurie yet if that man turne from his wickednesse hee shall save his soule alive Ezek. 18.27 The reason of all is taken from the infinite dimension of Gods mercie De natura Deorum lib. 1. whereof I may say as Simonides in Tully as before vers 23. So I come to the occasion The mercie shewed unto you By the mercie shewed to the Gentile God will provoke the Iew to seeke mercie and they that seeke it shall finde it The Conclusions are 1. God would have us men to bee at an holy emulation and strife which of us should be greatest in his favor and deerest in his sight 2. The good that we see in others and the mercies shewed unto others should bee strong provocations for us to follow them as vers 11. So I come to an inference that the Apostle makes upon this VERS 32. Vers 32 God hath shut up all in unbeleefe that he might have mercie upon all IN the former verse hee did equall the Iewes and the Gentiles in miserie in this verse hee doth equall them in mercie In which words note First a judgement upon man unbeleefe Secondly the generalitie and extent of it all men Thirdly the end and event of it contrarie to that which Satan intends that he might shew mercie Lastly the Author God These are the parts But I must invert them and take them as they stand And first of the Author God Blindnesse and infidelitie is most justly brought upon man by God yet say I not by God onely for there bee three efficient causes of mans induration and infidelitie Man the Devill God First the wicked brings hardnesse and infidelitie upon himselfe so did Pharaoh Exod. 7.13 as vers 8. But of this I have spoken before vers 8. And therfore I come to the generalitie all Hoc est incredulos esse ex Lege arguit demonstravit Chrysost Non injiciendo iis incedulitatem Origen Non vi sed rationc Hier. He hath shut up all c. viz. Hee hath convinced all by his Law and Word That is hee hath proved and shewed them to be unbeleevers out of the Law so Chrysostome Not by casting into them unbeleefe as Origen Not by force but by reason saith Hierome God shuts men up in unbeleefe as in a prison punishing them as a just Iudge with the gyves and fetters of their owne infidelitie Doct. Here note a difference between civill and spirituall imprisonment Civill imprisonment is for sinne but not sinne But spirituall imprisonment in blindnesse is both for sinne and is sinne The Conclusion is this God punisheth one sinne with another as above hath beene shewed and therefore he hath declared them to bee captivated and enclosed in the prison of their sinnes that so it might appeare to all men that the pardon of their sinnes and the salvation of their soules proceeds onely from Gods mercie From whence wee may learne Doct. That