Lectures vpon the eleventh chapter to the Romans. Preached by that learned and godly divine of famous memorie, Dr. Sutton, in St. Marie Overies in Southwarke. Published for the good of all Gods Church generally, and especially of those that were then his hearers

AN EXPOSITION VPON The eleventh Chapter to the ROMANS .

VERSE 1. I say then , hath God cast away his people ? God forbid , for I also am an Israelite of the seed of Abraham , of the tribe of Benjamin .

IN the former Chapter the Apostle disputed at large touching the fall and rejection of the Iewes , The Coherence and Argument . Quatenus corum causa , & culpa contigit . In Rom. 11. so farre forth as it came to passe through their meanes and fault , saith Solo ; applying that unto them which was prophesied of them , so long before in the 65. of Isaiah , vers . 2. Tota dit expendi manus meas . All the day have I spread out my hands unto a rebellious people : and Rom. 10.21 . And in this Chapter hee disputes of the casting away of the lewes , Quatenus à Deo ob bonam causam permissa suit . Zab. de necess . lib. 1. cap. 2. so farre forth as it was permitted by God for a good cause , they were cut off , that the Gentiles might be planted in , Rom. 11.19 . yet after this he goes about to comfort them , by laying downe two conclusions , which make the two maine and principall parts of the Chapter . The first ; That the rejection was not uniuersall , respectu subjecti , i. in respect of the subject : that is , The Iewes were not all cast off , from the first to the eleventh verse . The second ; That their rejection was not universall , respectu temporis , i. in respect of the time ; that is , eternall and forever , from the eleventh verse to the end .

Or with Calvin more particularly thus . In Rom. 11. The mitigation of their despaire after their rejection consists in these six Theorems . 1. That all Israel is not rejected , God hath not cast away his people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. which hee fore-knew , vers . 2. The 2. That by their fall the Gentiles have obtained salvation , vers. 11. The 3. That in the end the Iewes shall be converted to the faith and kingdome of Christ in great number , vers. 12. The 4. That Abraham who was the root was holy , and therefore hath some holy branches among them , vers. 16. The 5. That God can as easily graft them into the Olive tree againe , as hee cut them off , vers. 23 , 24. The 6. That Gods purpose and counsell to graft them in againe , is like the Lawes of the Medes and Persians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. For , the gifts of God are without repentance , vers . 29. This is the Coherence and Argument .

I have no purpose to insist upon the Author Paul , so named of Sergius Paulus , Of the Author of the Epistle . the Pro-Consull of Cyprus , whom he and Barnabas converted to the faith , Act. 13.7 , 12. as Hierome avoucheth ; Lib de claris Scriptoribus . nor of the signification of his name , which in the Hebrew signifies Marvellous , or as Buxtor●ius Etymol . In the Greeke , Ease and Rest , à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cesso , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quies : or small and little , as Augustine : De spiritu & litiera . cap. 7. In Psal. 72. nor why his name was changed ; it is done by Augustine . Hee was first Saul , viz. superbus , i. proud , then Paul , viz. Humilis , i. humble : Nor of the authoritie of this Epistle , Lib. 4. de verbo Dei . cap. 4. Non debet esse admirationi aliqua●na arbor , ubi in candem proceritatem ●otasylva surrex●● . Quid primum in eo admirer , quid poste à comprobem , quid postremò laudibus inestimandis vehendam arbitror , planesum animi dubius . which is knowen and beleeved to be divine , by the witnesse of Gods Spirit , in Scripturis , non ex traditionibus , i. in the Scriptures , not by Traditions , as Bellarmine vainely goes about to prove : nor of the excellencie of this Chapter , which I have select . It was an excellent saying of Seneca in one of his Epistles , Some one tree is not to be wondred at , when as all the whole wood hath growen to the like talnesse . I am altogether doubtfull what I should first admire , what afterwards I should approve , and what finally I should judge worthy to be extolled with inestimable praises . * * Convivium sapient●ae , singuli libri , singula ●ercula . Ambr. script o●●ic . lib. 1. cap. 22. Hieron . de Psalmis Epist. ad Paulinum . It is a banquet of wisdome , and everie booke a daintie dish ; as Ambrose speaketh . And as one said of the writings of Salvianus , there is not one Iota , or phrase in this whole Chapter , which is not pregnant and full of supernaturall knowledge ; Thesaurus sapientiae , i. even a treasure of wisdome ; as Hierome stileth the Booke of the Psalmes . I come to the Analysis .

The parts are five . 1. A consolation of the rejected Iewes , Analysis . that notwithstanding God had cast them off , yet such a remnant of them as were within the covenant of election , should be saved through grace , from the first verse to the seventh . 2. A confirmation of the rejection of the stubborne Iewes by Testimonies of two Prophets ; the one David , Psal. 69.22 . Let their table bee made a snare : the other of Isaiah , Chap. 6.9 . They shall see and not perceive ; heare , but not understand ; from the seventh verse to the eleventh . 3. The happy product and event that will follow this rejection of the Iewes , and this calling of the Gentiles ; And this is double , the one , Salus Gentium ; i. The salvation of the Gentiles , vers . 11. The other in the same place , Vt Iudaei conversione Gentium ad zelum provocati , resipisoant . i. That the Iewes being provoked to jealousie by the conversion of the Gentiles , shall repent . The which is enlarged by circumstances , to the seventeenth . 4. An exhortation to the Gentiles , that they wex not proud , nor insult over the Iewes . First , because they may bee cast off againe , if they stand not constant in the faith . Secondly , because the Iewes shall againe be called home before the end of the world , as Luke 21.24 . this is from the seventeenth verse to the three and thirtieth . 5. A conclusion of his disputation , containing an admiration and astonishment of Paul , to see the deepnesse ( or rather , because hee cannot see the deepnesse ) of Gods wisdome in the ordering and effecting of mans salvation and happinesse , to the end of the Chapter .

I begin with the consolation . Consolation

It consists of a question , and an answer . The question , I say then , hath God cast away his people ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the answer in the next ; God forbid . Which answer is proved and made good by three arguments . First , his owne example , I also am an Israelite , vers . 1. Secondly , A Dei praecognitione , From the prescience of God : Non potest repellere quos praecognovit , God hath not cast away his people whom hee fore-knew , vers . 2. Thirdly , from the state of the Church in the time of Elias , vers. 4.

I begin with the question ( Hath God cast away ? Quest. &c. ) which seemes to carrie this sence and meaning ; If it be true , that God hath cast away the Iewes , then God hath cast away his owne people , then is God vnfaithfull in his promise made to Abraham their father . Gen. 17.7 . Gen. 17.7 . I will establish my covenant between me and thee , and thy seed for ever : will God make such faire promises , and then let his mercies faile , forget to be gracious , Psal 77.9 . and shut up his loving kindnesse in displeasure ? Then it is to no purpose to bee in league with God , neither any privilege of Gods people above others . Before I come to the question it selfe , you may observe , that though in ten Chapters he had proved against them , yet now he begins to speake on their sides ; and to question in their behalfe , whence I gather this conclusion .

Be a people never so wicked and sinfull , Doct. yet if the Word afford any comfort , the Minister may not conceale it from them : Simon Magus offering to buy the gifts of the Holy Ghost with money , and purposing by them to get money , committed such a sinne as made Peter denounce a heavie judgement , Acts 8.22 . Thy money perish with thee ; yet affords him that comfort , which might raise him againe ; yet goe and pray , it may bee the thoughts of thy heart may be forgiven , Act. 8.22 . The people of Israel , after they came out of Aegypt , grieved the Lord and Moses , sometimes murmuring for flesh , Exod. 16. Exod. 16. sometimes for water , Chap. 17. sometimes by idolatrie , Chap. 17. for they made a molten calfe , Exod. 32.5 , 6. and said , These be thy Gods , O Israel , Exod. 32.5 , 6. Sometimes by wantonnesse they sate downe to eat , &c. Exod. 32. Yet Moses must not deny them that comfort , which God hath in store for them ; but bids them plucke up their hearts , and be strong , dread not , nor bee affraid , for the Lord God himselfe will goe before them , Deut. 31.6 . Deut. 31.6 . Isaiah prophesieth thus unto Ezekiah ; Behold all that is in thine house , thy sons & thy children shall bee carried captives to Babylon , Isa. 39.6 . Isay 39.6 . Yet wil there be a day , when he will bid his Prophets speake comfort to his people againe ; Comfort ye , Chap. 40. 1. comfort ye , &c. chap. 40. 1. It is required of a dispencer that he be found faithfull , 1 Cor. 4.2 . 1 Cor. 4.2 . that if judgement belong to a man , he denounce it ; if after judgement comfort , he administer it : and therein must endeuour to have alwayes a cleare conscience in keeping backe nothing that God would have spoken , Acts 20.20 . Acts 20.20 . I adde no more but that of God unto Elijah touching Ahab ; Seest thou how Ahab is humbled ; God meaning him but so much comfort , as to deferre his punishment , till his sonnes dayes , yet God will make the Prophet , and the Prophet make Ahab acquainted with it , 1 King . 21.28 , 1 King . 21.28 , 29. 29. The Minister must breake , but hee must binde againe ; wound , but he must heale againe , cast downe , but he must raise againe ; they must not be onely like Bonarges , sonnes of thunder , but like Barnabas , sonnes of consolation , to preach not onely captivitie , but deliverance ; not onely judgement , but mercie ; not onely desolation and miserie , but joy and comfort ; Misericordia & juduium sunt duo pedes Domini . In Cant. Serm. 6. Mercie and judgement are the two feet of the Lord , saith Bernard . Therefore wee must not conceale them , but tell them the people when God comes in judgement , and when in mercie .

Therfore their course cannot be justifiable , Vse 1 who doe nothing but teare the hearts of the people with judgements , and will not reueale those mercies , which the word affords ? whereas some might be won with mercie , that are too much wounded with judgements : sometimes a little suppling oyle may doe asmuch good as a great deale of wine , Psal. 101.1 . Nemo sibi ad impunitatem blandietur , quia est judicium ; nemo ad melius commutatus exhorreat judicium , quia est misericordia . Aug. in Psal. 101.1 . and milde lenitives may be as profitable as biting corrasives : It is good to follow Dauids rule , Psal. 101. I will sing of mercie and judgement . Augustine saith , No man will flatteringly promise unto himselfe impunitie , because there is judgement ; no man changed to better will tremble at judgement , because there is mercie . The long suffering of God leadeth to repentance , Rom. 2.4 . The long suffering of God is salvation , 2 Pet. 3.15 . God is as much to bee feared for his mercies as for his judgements : Rom. 2.4 . 2 Pet. 3.15 . For there is mercie with thee that thou mayest be feared , Psal. 143.4 . Psal. 143.4 . We will not bruise a broken reed , nor quench the smoking flax , but like Christ himselfe , Isa. 42.3 . Isay 42.3 . Stengthen the weake knees , and comfort the feeble minded ; and as we destroy , so we will plant , as we throw down by judgement , so we will by mercie build you up againe to be lively temples for Christ to dwell in . So I come to the question it selfe .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Of the Question . &c. Hath God cast away his people ? There bee implyed in this question two arguments , to make them doubt of that which the Apostle taught in the former Chapter , touching the casting off of these Iewes : The one taken from the person of God forsaking ; The other from the condition of the people , His ; And both make up this sequell ; If God have forsaken the Iewes , then is he not unchangeable , but false and unjust in his promises ; And if the people that be his once , may be cast off againe , then is it to small purpose to bee one of his : there is no certaintie that a man shall be saved , though hee bee elected . I doe purposely forbeare these maine points , till I come to Pauls answer ; and in the meane time observe onely how they misconstrue Pauls words and meaning : when hee spake of the casting off of the Iewes , hee meant not such as God had eternally elected ; but such as were ordained of old to condemnation : they understand him of all , as if God had now in time forsaken them whom hee elected before time : I might note how ready men are to misconstrue the soundest points : but I passe over this , onely I wish you to observe how all that are called Iewes doe call themselves his people , and therefore argue that God hath not cast them off , from whence I note this second conclusion .

Wicked men thinke themselves safe , Doct. if they have the privileges of Gods children , they call themselves his when they are the seed , but have not the faith of Abraham . So in Iohn 8.33 . Ioh. 8.33 . when Christ told them of making themselves free , they answer , we be Abrahams seed , and were never bound to any , this onely privilege was their protection and their refuge . In Ierem. 7.4 . Ierem. 7. They cry , the temple of the Lord , the temple of the Lord ; as if they should have said , wee have the privileges that few have ; God dwelleth in the midst of us , Deus habitat in medio nostri , apud nos habet domicilium . Calv. in Ier. 7. Haec prima bypocritarum munitio . Quàm vendicare praerogativam Cathol. ci & religiosi nominis qui Gothos & Vandalos superat hereticâ pravitate . De provid . Dei , lib. 7. Isa. 47.8 . he hath his habitation with us , saith Calvin . This is the first fortresse of hypocrites , saith Calvin . There is nothing more common with wicked men , saith Salvianus , Than to defend themselves by the name of Catholique , when they are in life more prophane than Goths and Vandalls . If proud Babylon have but one privilege of Gods people , viz. that God spare her , and beare with her , then shee cals herselfe the Lady of Kingdomes , she saith in her heart , I am and none else , I shall not sit as a widdow , nor know the losse of children , Isa. 47.8 .

The reason hereof is this , Reason . because wicked men doe alwayes judge of mans inward estate by his outward condition , if they see him outwardly troubled , then they thinke him one whom God hath forsaken ; Tull. in verrem actione sexta , & Ioachimus Vadiauns . as the Barbarians of Malta , an Iland in the Mediterranean sea , seeing but a viper on Pauls hand judged him to bee a murtherer , whom after many escapes , vengeance had then overtaken , Acts 28.4 . Acts 28.4 . So Zophar the Naamathite judgeth Iob to bee forgotten of God , and cast off , because of his present miserie , Iob 11.6 . Iob 11.6 . So they judge others happy by outward prosperitie : It was the saying of the Queene of Sheba , 1 King . 10.8 . 1 King . 10.8 . Happy are thy men , and happy thy servants ; when she had seene the state of Salomons house ; and so they judge of other men ; whereas God judgeth otherwise : Nemo scit an sit odio , Eccles. 9.1 . vel amore dignus ; No man can tell by outward things , whether hee bee one of Gods people or no : Dives may have more wealth , and Herod more eloquence , and Saul more command than many of Gods people : Dragons and Ostriches , Zim and Ochim , the Sparrow and Swallow may dwell in the Temple , and make their nests under the verie Altars of the Lord of Hosts ; rare privileges , when David the deere childe of God dares not , nay cannot come neere to the porch of Gods house , Psal. 81.2 , 3. Psal. 81.2 , 3. Augustine brings in man speaking thus : In Psal. 33. Beatus est vir cujus est ista possessio , i. Blessed is the man who hath this possession ; and that is judicium impii ; i. the judgement of the wicked ; but answers thus , Beatus est cujus possessio est Dominus , i. Blessed is the man who hath the Lord for his possession . And againe , Beatus est qui ad honores , ad consulatum , ad praefecturam promovetur ; i. Blessed is the man who is advanced to honours , to a Consulship , or a Captainship : and that is Iudicium impii , i. the judgement of the wicked : but answers thus , Beatus est qui in domo tuâ habitat , i. Blessed is the man who dwelleth in thy house : and that is judicium pii , i. The judgement of the Godly .

Which makes mee like a Cynthius , Vse 1 to pull the Romanist by the eares , who thinkes himselfe sure enough of the true mother Church , because hee keepes by tyrannicall usurpation the name of Catholique , A vaine name without a body , Vanum sine corpore nomen . as Salvianus long since said of them ; and yet this is the argument of Costerus the Iesuite : In Enchirid. de notis Ecclesiae . Note 8. Hoc nomine Ecclesia sola Romana gloriatur : It is the prerogative of the name that can make her , let her play and please her selfe with the name : Quid prodest praerogativa re●●iosi nominis , quod nos Catholicos dicimies . What doth this privilege of a religious name profit us , which we call Catholiques ? So wee may say of the Catholique faith and profession .

2. Content not your selves with outward prerogatives and privileges , Vse 2 as with the bare heating of the word , but labour for the fruit of it ; nor with bare profession of holinesse , but labour to feele the power of it ; please not your selves so much with comming into the house , as by being one of the houshold and family of Gods people . It is the marke of a wicked castaway , Quiaedificat domum non in petra , sed in arena August . in Psal. 103.21 . to rest in the bare hearing of one , Who buildeth the house not upon the rocke , but upon the sand . It is the note of such as shall be refused when Christ makes the distinction betweene the sheepe and goats , to rest secure in the outward privileges , and never to labour for the secret and inward marks of the children of God ; you may have as many outward privileges as these Iewes had , and yet bee cast off as they were ; which is the second observation .

No outward privilege can acquit a people , Doct. that is obstinate and rebellious , from Gods anger , nor prove them to be the people of God . Ierusalem , the Vine which Gods right hand had planted ; In Ierusalem the Arke of the Covenant , and the Temple which Salomon built . Quis cladem illius urbis , quis sunera sando Explicat ? aut possit lachrymis , &c. Virgil. 2.1 Aeneid . Babylon , who could say of herselfe , as Isay 47.8 . I am , and none else beside mee , I shall not sit as a widdow , &c. Yet now she is laid waste , Ostriches cry there , and the Satyres dance there , Isay 13.21 . Few places had such prerogatives as Nineveh ; so much state , that Volateran reports that it was eight yeeres a building , and all that time no lesse than ten thousand worke-men ; and Diodorus Slculus , that the height of the wals were an hundred foot , the breadth able to receive three carts on arow , it had fifteene hundred turrets , and yet none of these have sence , but paper-wals to preserve their memori●● So the seven Churches of Asia , I am seges est ubi Troja fuit . Ovid. Epist. 1. Nice , Ephesus , and Chalcedon , famous for generall Councels , and now the ruines and rubbish of them cannot bee found , they are turned into pastures for oxen and sheepe . 2. Outward privilege is no proofe of election ; for then all the Iewes enjoying the same privileges should bee saved aswell as any one of them .

Beware then you deceive not your hearts , Vse . that you trust not to these broken reeds that have no strength , that you judge not of your estate by these outward marks . It is not your hearing , nor your maintaining of the Gospell , but it is your sanctified holines in the heart , Follow holines , for without that no man shall see the Lord , Heb. 12.14 . not Herods holines , nor Pharisaicall holines , not Popish holines in rites and ceremonies : will you know that are of the Church ? I know you desire it ; for , alas , what good will it doe a man to have Princes to bow unto him , & doubt what shall become of his soule ? That saying of Trajan the Emperor will be but cold confort at the day of death : & though my words perish in the aire , yet When that day shall come , that Christ shall set some on his right hand , and others on his left , you will have no comfort but in this , that you led good lives , kept cleere consciences , served God in singlenesse of spirit : for then hee will take you by the hands , and bring you into his Palace , admit you into his Court , make you Inheritors of his Kingdome , invest you into his glorie , where I hope we all long to be , and where I hope we shall all meet to praise the blessed Trinitie , the Father , Sonne , and Holy Ghost , to whom be glorie . So I come to Pauls answer in the next words .

God forbid : for I also am an Israelite . Answ. This answer consists of two branches : The one Pauls reply . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God forbid . The other , the strength of his reply in three Arguments . 1. From the person Paul . 2. From the fore-knowledge of God . 3. From the state of the Church in the time of Elias . I begin with the reply , God forbid . It seemes to bee a bare negation , but is indeed in sence , Bipartita propositio . Ad Rom. 1. a two-fold proposition , saith P. Martyr . 1. God hath cast away none that are within the Covenant , God forbid that . 2. Which followes by way of corollarie . All that are Iewes are not within the Covenant , Doct. and from these two propositions follow two conclusions . They that are within the Covenant of grace cannot finally be cast away .

1. They that are within the Covenant of grace cannot finally bee cast away . 2. All men are not within the Covenant of election and grace . I beginne with the former , and lay downe these grounds , Reason 1 whereon it being built , will stand like the house upon a rocke against the wind of Popish opposition .

The 1. God who elected them is unchangeable , I am . 1.17 . I am God and change not , Mal. 3.8 . a a Sine mutatione facit mutabilia , moderatur mobiiased sine motu . Aug de Trinit. lib. 1. cap. 1. He being without change doth make things changeable , and governeth things moveable , but without motion , saith Augustine . b b Et qui mutat opera non mutat concilium . consess . lib. 1. cap. 4. And hee who changeth his works , changeth not his counsell . c c Et quodsemel habet nunquam admittit . What he once hath he never loseth . d d Tempus ab aevo esse jubes , stabilisque manous das cuncta manert . Boet deconsol . philos lib. 3. From all eternitie thou commandest time to bee , and remaining stable thou causest all things to abide , saith Boetius . They that would see more , may finde it in e e De Ecclesiast Hierarch . cap. 3. Dionysius the supposed Areopagite , that though a man would fall , yet God will bee sure in his Covenant .

The 2. Reason 2 Institut lib. 3. cap. 24. second given by Calvin : All the elect are committed by God the Father to the keeping and protection of God the Sonne , All that the Father giveth mee shall come to mee , Ioh. 6.37 . and in Ioh. 17.6 . Thine they were , and thou gavest them to me ; and therefore Christ cals himselfe the true Shepherd in Ioh. 10. and knowes everie one that God puts into his keeping , vers. 14. If a Shepherd , then he is to tend and keepe all that is committed to his trust : and if you will know how faithfully Christ doth keep them , see Ioh. 17.12 . All that thou hast given me I have kept , and not one of them is lost , save the sonne of perdition , &c. And Ioh. 6.37 . Him that commeth to me from the Father I put not away : nay , there is not one that God hath commended to my keeping , but I will shew him to my Father , and bee accountable for their soules at the day of judgement : For I will raise him up at the last day , saith the Shepherd of Israel , vers. 39.

The 3. Reason 3 If any thing should cut them off who are once in the Covenant , it must needs be their owne sinne , or the stratagem of an enemie : Sin cannot , because if any of them sinne , they have an advocate with the father , Iesus Christ , 1 Ioh. 2.1 . Hee will present them blamelesse , and without spot , and in the meane time keepe them that they shall not fall , Iude 24. nor can the stratagems of Satan prevaile : for , I give unto them eternall life , and none take them out of my hands , and they shall never perish , Ioh. 10.28 . If the elect could be deceived , it should bee by false Christs , and false Prophets , Matth. 24.24 . they would deceive ( if it were possible ) the verie elect .

The 4. The assurance of salvation is sealed ; the covenant is not onely made , as Gen. 17.7 . but it is also sealed , Reason 4 for God hath sealed us , and hath given us an carnest-penny ; for hee hath sealed us , and hath given us the earnest of his Spirit in our hearts , 2 Cor. 1.22 . So Ephes. 4.30 . Grieve not the holy Spirit of God by whom you are sealed , &c. So 2 Tim. 2.19 . The foundation of God remaineth sure , and hath this seale : The Lord knowes who are his . I doe not at this time meane to dispute the question ; for then I should prevent my selfe hereafter : I use but that place of Peter for conclusion , and come to the Vse : it is in 1 Pet. 1.5 . All the elect are kept by the power of God , through faith unto salvation , which is prepared to be shewed in the last times : if kept by God , who can hurt them ? if unto salvation , who can hinder them ? if prepared for them , who can either take them from it , or it from them ? and with that of David , Psal. 121. The Lord is thy keeper , the Lord preserves thy soule . 7. and this keeper will neither slumber nor sleepe . Venit Diabolus ut seriat caput , & manus Dei sub capite , ut eripiat animam , sed dextra ejus me amplectitur . Aug. in Psal. 1.1 . 4. His left hand is under thy necke , and his right hand embraceth thee . Cant. 2.6 . The Davill commeth that he may strike my head , but the hand of God is under my head ; that he may take away my soule , but his right hand embraceth mee ; saith Augustine .

To stay the trembling hearts of many of Gods people in the day of temptation ; Vse . for though they may fall , yet shall they rise againe : The just falleth seven times a day , Prov. 24.16 . The dearest of his servants are subject to such foule slips . David was a man after Gods heart , before hee came to the Kingdome , when Samuel told Saul that David should be King , 1 Sam. 13.14 . but commits both murther and adulterie long time after , 2 Sam. 11. Peter beloved of God , and blessed ; For blessed art thou Simon , for flesh and bloud hath not revealed this , but my Father ; yea , then Peter had so much faith , that Christ gives him this commendation ; Thou art Peter , and on this rocke , viz. which thou by faith hast confessed , will I build my Church . Matth. 16.17 , 18. Peter had the spirit , No man can say that Iesus is the Lord , but by the Spirit of God , and Peter saith here , Thou art Christ the Sonne of the living God , Matth. 16.16 . and it was a long time after that Peter denyed him , yea Peter after his effectuall calling plyed the hypoerite , and dissembled , Gal. 2.12.13 . If therefore thou canst finde inwardly by the witnesse of the Spirit , Rom. 8.16 . and outwardly by the fruits of true faith , 2 Pet. 1.10 . that thou art within the Covenant , then if thou sinne with David , repent with David ; if thou sinne with Peter , repent with Peter ; if thou bee drunke with Noah , repent with Noah ; God will bee entreated , and his mercie shall appeare . Though thou run from God , he will follow thee ; though thou forsake him , he will overtake thee , though thou breake with God , yet God is faithfull in his Covenant , and will not breake with thee . I come to the second Conclusion .

All that are Iewes , and carrie the name , Doct. are not within the Covenant , which God hath made with Abraham , in Rom. 9.6 . All they are not Israel , which are of Israel , vers. 7. They are not all children which came of Abraham ; for in Isaac shall thy seed be called . And vers. 27. Though the number of the children of Israel were as the sand of the sea , a remnant shall be saued . And vers. 29. Except the Lord of Hosts had reserved a seed , we had beene as Sodom , and like unto Gomorrha . Though God set his heart upon that people to doe them good . Deut. 32. As the Eagle stirreth up her nest , &c. Yet there were some that crucified his Sonne , and some that spit in his face , and some that were mad upon him till they saw him dead , and some that mocked him , some that cryed , Away with with him , and some cry out , His bloud bee upon us , some that came of Ishmael . and bee the children of Hagar , aswell as of Sara and Isaac ; but this point I meet directly in the fourth verse . I proceed therefore from the proposition of Pauls answer to the three Arguments .

The 1. is taken from his owne person , where by one particular instance being negative hee infringeth their universall affirmative . That all the Iewes were cast off , as if in an Enthymeme he should thus dispute ; I Paul , an Israelite , of the seed of Abraham , am not cast off : Therefore , not all the Iewes . Hee describes himselfe . 1. In generall , an Israelite . 2. That they might not thinke that he was only a Proselyte , turned to the Iewes religion , Serm. in monte , lib. 2. as there were many , as Augustine , And our Saviour , Matth. 23.15 . Yee compasse sea and land to make one Proselyte ; hee tells them that he is a Iew by birth , as well as by profession , of the seed of Abraham , of the Tribe of Benjamin , a famous Tribe : for Benjamin and Ioseph were not of the hand-maids , but of Rachel : but I rather thinke , that by noting his Tribe to be Benjamin , hee would have us to remember that storie in Iudg. 20. and the three last verses , where we finde , that the other Tribes fighting against Benjamin , slew at one time 25000. onely there escaped some few , and yet of these few God will save some . So that the argument seemes to run thus , Though the most men of Benjamin be slaine , though the remnant be but few , yet even some of those few will God save ; for I am one , and if God take me out of that one Tribe , then it is likely , that in those Tribes where the people are greater , the number of the elect is also greater ; And if some amongst so few , then are not all cast off . Before I come to these particulars , we must observe .

1. That his nation is no disparagement to his election , and future happinesse ; Doct. and thence with Hunnius observe : In Roman . That God doth never cast off any nation so generall , but such of it as doe beleeve and repent shall be saved . The Apostle in Heb. 11.31 . By faith Rahab the harlot perished not , when shee had received the Spies peaceably ; this was it that Peter taught Cornelius , in Acts 10.34 , 35. Of a truth I perceive that God is no accepter of persons ; but in everie nation , hee that feareth God and worketh righteousnesse is accepted with God ; that Paul taught the Romans ; to everie man that doth good shall bee glorie , and honour , and peace , to the Iew first , and also to the Grecian : Rom. 1.7 , 9. God will receive the Iewes that repent at the preaching of Peter , the Gentiles that repent at the preaching of Paul , the men of Achaia that repent at the preaching of Andrew , of Asia that repent at the preaching of Iohn , of India that repent at the preaching of Thomas : for thither were they sent to preach the faith , saith Gregorie upon the foure Gospels , Homil. 17. there is nothing that can prejudice a mans salvation , if he beleeve in Iesus Christ : not his wicked nation , for Paul was a Iew ; nor his meane condition , for Peter a poore Fisher ; nor his ignoble parentage , for Amos an herds man , Amos 7.14 . nor sex , for Rahab the harlot ; nor want , for poore Lazarus shall bee accepted of God at the judgement .

A singular comfort for such as live in prophane and wicked places , Vse . that are enforced to complaine , as David did , Psal. 120.5 . Woe is me that I am constrained to dwell with Mesech , that I dwell in the tents of Kedar : for though the place where thou livest bee as Sodome , and the sinnes of it mount as high as Heaven , yet if thou bee a Lor , that lovest holinesse and hatest iniquitie , thou shalt surely be saved from the fire . Though the place where thou livest be like the old world ; so sinfull that God repented that ever hee made it , Gen. 6.6 . yet if thou bee a Noah , faithfull and holy , thou for thy part shalt surely bee saved from the water : what if thou live in Mesech amongst the untoward Ishmaelites , that bend their bowes against the Lord , and shoot their arrowes against Heaven , like the Thracians in Herodotus his Melpomene . For if thou bee a David , David after Gods heart , when thousands fall beside thee , and ten thousand at thy right hand , the plague shall not come nigh thee : what if thou dwell amongst thornes , prepared for the fire ? yet if thou be a Lilly , or a Rose , it shall goe well with thee in the day of vengeance : what if thou live in the salt sea ? yet if thou retaine thy sweet and pleasing rellish , there shall no harme happen unto thee . What if thou passe thorow the weeds and gravell of a brinish Ocean ? yet if thou be like the river Arethusa , commended for that rare qualitie by Virgil in his 10. ●clogue , Quamvis fluctus subterlabere Sicanos , Dor is amar a suam non intermiscuit undam . Thou shalt bee è mult is millibus unus , one of a thousand . Titio ereptus ex igne , one whom God will choose out of the midst of a perverse , and crooked generation : what then remaines but this , that we continue constant and unmoveable in our most holy faith ? and though wee live in such evill dayes , and dwell in such prophane places , where wickednesse over-flowes the banks , as the sea at an high tide and a full spring : though wee be reserved ad tempora novissima , to the last times , and dwell neare the outsides , and the common sewers , where all Heretiques make their nests , and like to Toads and Frogs engender in these sens and puddles , Aug. de temp. Scrm. 232. as Augustine is pleased to stile them ; though wee dwell amongst Papists , Anabaptists , Familists , and have our residence amongst the Bastards of Barrow , Browne , &c. yet if wee beleeve and repent , if wee turne to the Lord , though we turne from them , if wee cleave to the Lord and renounce them , if wee keepe our selves unspotted , our consciences untouched , we shall undoubtedly bee saved , and received unto mercie , notwithstanding all their peremptorie sentence of condemnation which they passe upon us .

Before I come to the two other branches , let me note unto you the drift of all ; it is to prove that the Iewes are not all cast off , and how it is proved , because Paul knowes that hee himselfe is not cast off . Here we have Paul sure and certaine of his owne salvation . From whence gather .

A man while he is in this life may be sure and certaine of his owne salvation , Doct. and life eternall : And I adde ordinarily , because I meane to oppose the Trent Councell , denouncing the deepe Anathema upon them that say it . a a Si quis dixerit bominem ronaium & justificatum toueri ex side ad credendum se esse ex numero praede stinatorum , anathema sit . If any man say , that a man regenerate and justified is bound by faith to beleeve , that he is in the number of the elect , let hm bee accursed : as Chemnitius notes to be in the 6. Session , Canon 15. b b Possunt quidom bon: sperare peccata sibi remitti , sed sine cerid siducia . They may indeed hope well that their sinnes are forgiven , but not with any certaine assurance : In any particular man ; yet saith Christ , Sonne thy sinnes are forgiven thee , to one , and to another , Thy faith hath saved thee , viz. the woman that had the bloudie issue , Mar. 5.34 .

I fetch my reasons first from the nature and propertie of a free promise made by God , as unto Ioshua , I will never faile thee ; unto Abraham , Gen. 17.7 . I will be thy God , &c. So that if Gods promises be certaine and sure , then is the salvation of the faithfull certaine and sure : and because some men might doubt , the Apostle tels us , Heb. 6.17 , 18. that God was willing to confirme the promise , And therefore bound himselfe by an oath , that by two immutable things , wherein it is impossible that God should lye , that they might have strong consolation ; the one is his word , the other his oath , & whosoever shall not beleeve God in these two , maketh God a Liar in this , that hee saith he hath given eternall life through his Son , 1 Ioh. 5.10 . That which the Papist replyes , that the promises of God are true in generall , but are not certaine to particular men by the certaintie of faith , because it is no where said in speciall , I will give thee , is most frivolous and idle : for if the promise bee made to all that beleeve , then when I know that I beleeve , I know the promise is made to mee : and besides it is false to say , that the promises are onely generall . See Rom. 10.9 . If thou shalt confesse with thy mouth the Lord Iesus , &c. thou shalt bee saved . Here is certaintie of faith , which is nothing else but that assured confidence of our heart , by which it perceiveth and doubteth not that it hath right to what is promised ; and this is that new name written in the white stone , Apo● . 2.17 . by this faith God dwelleth in our hearts , and suffereth none to perish , saith Lombard , Booke 3. Distinct. 23.

Secondly , from the propertie of justifying faith . First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , an infallible perswasion , Heb. 10.22 . Reason 2 Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the substance , Hebr. 11.1 . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , through Christ we have boldnesse , Ephes. 3.12 . Vpon these the Holy Ghost in Heb. 6. by an excellent metaphor compares faith to an anchor fastened in firme earth , which the ship-man knowes to bee sound and constant , against which no stormes can prevaile : Which we have as the anchor of the soule , both sure and stedfast , Heb. 6.19 . And Paul , Rom. 8.38 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For I am perswaded , that neither death nor life , &c. shall bee able to separate us from the love of God , which is in Christ Iesus our Lord . And vers. 16. The Spirit of God witnesseth to our spirits , that we are the sons of God ; which Pighius and Andradius setting downe the Trent Councell ( as Chemnitius reciteth it ) contend to have beene not by faith , but by revelation : But I will make it appeare , that Paul grounds not this assurance upon revelation , but on a ground common to all true Christians as well as Paul . As first , on the death of Christ : Hee that spared not his owne Son , but gave him for us all , &c. vers. 32. Secondly , on Gods free justification , Who can lay any thing to the charge of Gods elect , it is Christ that justifieth , &c. Thirdly , upon Christs intercession , Hee is at the right hand of God making request to God for us , vers . 34. Vpon these grounds commonto all true Beleevers , doth the Apostle ground his resolution .

Thirdly , to all the promises of God are added the seales in the true use of the Sacraments , Reason 3 that if any of the faithfull should doubt of the generall promises , he might there have it sealed to his particular person . Circumcision a seale of the righteousnesse of faith , Rom. 4.11 . So Ephes. 1.13 . After yee beleeved the Gospell , you were sealed with the spirit of promise , which is the earnest of our inheritance . And 2 Cor. 1.22 . Hee hath sealed us , and given us the earnest of his spirit in our hearts , Ephes. 4.30 . Grieve not the Holy Spirit , whereby ye are sealed to the day of redemption . 2 Tim. 2.19 . I end it with the consideration of the phrase the Apostle useth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hee hath given us the earnest of his spirit , the word signifies a pledge given , or a seale annexed , that wee may not doubt of the promises , as men that lend a little money , and take a good pawne , are sure to bee no losers : So hath God given us not onely his word , but his covenant , nor only his covenant , but a seale ; nor only a seale but an oath ; nor only his word , covenant , seale , and oath , but a pawne and pledge , and that no ineane one , it is his holy Spirit , He hath sent the spirit of his Son into our hearts , Gal. 4.6 . I come to let you see , how a man may be sure of his salvation by infallible signs and marks .

1. A conscionable care of the meanes of salvation , and a desire to use them when wee doe enjoy them ; The signes whereby we may be assured of our election . for the end and the meanes to the end are never severed in Gods purpose and decree ; and therefore it followes , that all such as doe carefully use the meanes of salvation , are sure in the end to attaine saluation . For example the best means of saluation is the hearing of the Word , that is the Bread of life , whereof hee that eateth shall live ever , Ioh. 6.27 . that is the treasure hid in the field , Matth. 13.44 . They that seek Christ there , shal not misse of him . Search the Scriptures , for in them ye thinke ye have eternall life , Ioh. 5.39 . And our Saviour allowes of this doctrine , Ioh. 10.27 . They are my sheepe that heare my voyce and follow me . Audiunt lupi & boedi , sed non sequuntur . Musc. in Joh. Wolves and goats heare , but follow him not , saith Musculus upon Iohn . They that seed in the greene pastures , and are led forth to the waters of comfort , have the Lord for their shepherd and keeper , and then hee converts their soules , and brings them forth into the paths of righteousnesse : these men need feare no evill ; for with his rod and staffe the Lord comforts them , they that follow the steps and the voyce of that heavenly Mercurie , Qui pias laeth anlmas reponis sedibus , Virgaque levem coercet anrea tur bam . Hor lib. 1. Od 10. He amnica nobu incumbit sellicitudo , ut audiamus vocem & sequamur . Aug. lib. de ovibus , cap. 3. Who seateth holy soules in joyfull places , and with his golden rod ruleth the unconstant multitude ; as Horace Lib. 1. Ode 10. need never feare what death and hell can doe against them . This onely care lieth upon us , that wee heare his voyce and follow him , saith Augustine . Therefore much too blame are they , that are so slacke in this dutie , that they much care not whether they heare or no , and are kept from this house upon small occasion ; it makes mee feare they want a love of the meanes , and therefore in the end must want the consummation of all comforts , the salvation of their soules .

2. The spirit of supplication and prayer , The second signe of our Election . when a man can open his heart , and poure out his soule in strong cries , and effectuall prayers unto God , confessing his sinnes , and suing for mercie and forgivenesse . For this prayer is a worke , and effect of the Spirit , which by meanes naturall cannot be attained , for we know not what to pray for as we ought , Rom. 8.26 . And therefore they that have a minde , and love to pray , they that finde a sweetnesse and comfort in it , have surely the Spirit of God in them ; There is an holy anoynting that teacheth us what to pray , 1 Ioh. 2.27 . that anoynting is the Spirit , and that verie Spirit witnesseth with ours , that wee are the sonnes of God , Rom. 8.16 . a good comfort for such as love to be talking , and conferring with God , that are still commending their soules to him in prayer : I would have you to be like Iames the Iust , whereof Eusebius Booke 2. Chap. 23. Genua epu in morem Cameli obdurata , sensum contaclus amiserunt . His knees being hardened like to a Camels , lost the sense of feeling : and resolve with Ambrose Bishop of Millaine , when he was to be exiled by Iustina the mother of Valentinian , told them he would never run away , but if they had any purpose to kill him , they should at any time finde him in the Church praying for himselfe and his people , as Charion remembers it , Chron. Booke 3. I would have you to bee like Anna the daughter of Phanuel , that never departed out of the Temple , but served God in prayer night and day , Luke 2.37 . so might you know that Gods Spirit is in you indeed .

3. To be wained and estranged from the world , The third signe of our election . to entertaine heavenly conference , to minde heavenly things , as Phil. 3.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Our conversation is in heaven . If our hearts and that his soule is not filled : O wretch that I am , &c. Rom. 7.24 . Lastly , a greedy desire of that which is able to satisfie an hungrie soule , for I follow hard toward the marke , Phil. 3.14 . If any thus hunger and thirst , blessed are they , If any man thirst , let him come to me and drinke , &c. Ioh. 7.37 . what shall he drinke ? see Apoc. 21.6 . I will give to him that is a thirst , of the water of the well of life freely : Yea , but will that save ? Yes : For he that drinketh of this shall never die , nor be thirstie againe , Ioh. 4.14 . So that wee may say with Marie , Hee will surely fill the hungrie with good things , Luke 1.53 . If any man thirst after God and his righteousnesse , the Lambe that sits in the midst of the throne shall guide him , and lead him to the fountaines of living waters , Apoc. 7.17 . If then you can say with David , Psal . 42. Like as the Hart desireth the brookes of water , so thirsteth my soule after thee , O God : you are then blessed . There be two things notable in an Hart , saith Augustine on this Psalme : First , swiftnesse in running , especially when she desires the soile . Secondly , when shee feeds shee kils a kinde of Serpent , Aelian . lib. 2. cap. 9. saith Aelian , wherewith her mouth is so inflamed , that shee cannot rest till shee have some water , and shee is then more thirstie than before . Serpentes tui vitia sunt , occide serpentes intquitatu , & desiderabu avide sontem veritatis . The fifth signe . Thy Serpents are thy vices , kill the Serpents of iniquitie , and thou shalt more greedily desire the fountaine of truth .

5. The conflict and combat betweene the flesh and the spirit , whereby on the one side a man is drawen to sin , on the other to obedience , by the one hee is drawen against the tide , and his owne carnall affection ; and by the other carried downe the streame with violence : for naturally we all goe one way , viz. the broad way , and naturally wee all move to one point , viz. destruction , and naturally we all serve but one Master , and that our common enemie , and whatsoever the Spirit moveth , the flesh abbors , what the flesh suggesteth the Spirit forbids , and this combat is in those that belong unto God : I see another law in my members leading me captive to the law of sinne , though in the inner man I delight in the Law of God . Rom. 7.22 , 23. In the most regenerate the spirit lusteth against the flesh , and the flesh against the spirit , and these two are contrarie . Gal. 5.17 . which Hieronymus led by Origen understands of the literall and spirituall sense of Scripture . Lyra and Dionysius Carthusianus of the difference of sence and reason , as Bellarmine notes in his fifth Booke of the sence of sinne , Chap. 15. But the true meaning is , that in man regenerate be two principles of doing ; 1. The flesh , whereby the regenerate being partly carnall is drawen to sinne ; And 2. The spirit whereby a man in part carnall , is also in part regenerate , and drawen to delight in things that be good , Tundit mentem sluctus uterque tuam . Either wave doth beat upon thy minde . Hee is like a man in an Isthmus , the waves of both sides doe beat upon him : While the strong man keepes the house , the things that he possesseth are in peace . Luke 11.21 . But when there commeth a stronger , he casteth him , out of his possession . So that a man begins not to feele this combat till Christ come to lodge in him . The people of Israellive reasonable quietly , till they desire to goe three dayes journey in the wildernesse to worship God ; and then Pharaoh bids lay more worke upon them . Exod. 5.9 . Doest thou feele this fight betweene the Spirit and the flesh , then surely this Spirit is in thee .

6. The sixth signe . New obedience , and application of the heart , to keepe conscienably all the Commandements of God : as 1 Ioh. 2.5 . He that keepeth the word of God , in him is the love of God perfit indeed , and hereby we know that wee are in him , and by this are the children of God knowen , and the children of the Devill ; he that doth not righteousnesse is not of God , 1 Ioh. 3.10 . Now this obedience must have three conditions . 1. It must be totall , both in respect of subject , that is , wee may not serve one with our lips , and another with our heart . 2. In respect of the object , that is , wee must not content our selves to mend many things with Herod : but with David , Psal. 119.6 . we must have respect unto all Gods Commandements . 2. It must bee perpetuall , not begin in the Spirit and end in the flesh , as Gal. 3.3 . not serve in youth and in age give over , not bring forth fruit , when they are young , and grow barren in their age : But they must be like those trees that be planted in the house of God , Psal. 92.19 . that bring forth most fruit in their age , and are fat and well liking : Although the root under the ground bee dry and without moisture , Quan vis arida sitradix sub terra , p●chra coma sub coelo . yet the branches under Heaven are goodly and beautifull . In a race , if a man run and then give over ; Neither shall his obedience deserve praise , nor his patience a crowne . Certè nec obedientia laudem , nee patientia coronam . Bernard . Epist. 129. Adfratres in Ercmo . Scrm. 8. That Horace in his Booke of the Art of Poesie requires as a Decorum or a grace in his Tragoedian , that S. Augustine prescribes as the rarest qualitie of a sound and godly Christian .

Principio medium , medio nè discrepet imum .

That a bad conclusion doe not disgrace a hopefull beginning . Religion and goodnesse must have but two seasons , a spring time and a summer , the least blast of Autumne , or the least nipping of a winters frost they must not feele ; a good man in the deadnesse of Autumne casts not a leafe , in the sharpnesse of winter loseth no moisture , sap , nor beautie : for as it is to no purpose for a man to dig in a golden mine , except hee continue : so is it in this case . It is the observation of Virgil , in 1. of his Georgie . That though the Sunne bee never so glorious at her rising , yet if shee set in a cloud at night , — Quid cogitat humidus Auster , Signa dabit . — It is a signe that foule weather will follow . Looke to it then , that your goodnesse bee not like the goodnesse of the men of Ephraim , Hos. 6.4 . like the morning cloud , or like the morning dew , not like Dans Image , not like Arislotles Lion , not like Mandrabulus his Offering , Plin lib. 8. ca. 16. Lucian & Quintilianus . not like Quintilians lazie Athenians ; good tolerable Orators at the first , but meere wranglers in their latter dayes . O let it never be said of you , that the longer you learne , the lesse you profit ; the longer you live , the lesse good you doe ; the more time you have to doe good , the worse you bestow it ; that the more yee grow in yeeres , the lesse yee grow in knowledge . 3. Obedience must bee grounded upon Gods word , and performed conscionably , because God commands it ; It must proceed from faith , which will make a man goe thorow evill and good report , 2 Cor. 6.8 . And I will give you this marke to know it by ; it will make a man as conscionable of secret , as of open sinnes , as ready to serve God when there is no man to witnesse it , as if all the world stood looking upon us : It will make a man as loth to offend in his Chamber , as in the Church , or Market . That is no obedience , whereto a man is brought by feare of men , and not by conscience ; wee must be like Ioseph , Gen. 39.9 . Pudet id facere in conspectu Dei . I am ashamed to doe this wickednesse in the sight of God .

The seventh meanes is , The seventh signe of our election . the love of God . Wee know that we are translated , &c. 1 Ioh. 3.14 . By this are wee knowen to be Christs Disciples , Ioh. 13.35 . and the triall of this must be first , if it make thee bountifull , 1 Cor. 13.4 . especially to the houshold of faith . Gal. 6.10 . For he that seeth his brother have need , and shutteth up his compassion , how dwelleth the love of God in him ? 1 Ioh. 3.17 . We adde that of our Saviour , Matth. 25.34 . Come yee blessed of my Father , inherit the kingdome , for I was hungrie and yee fed me : and surely they are highly in Gods love , for God loveth a cheerefull giver . 2 Cor. 9.7 . so that is the first of your love . Secondly , if you be ready to forgive wrongs , for love is not provoked to anger , 1 Cor. 13.5 , 7. If wee observe the Apostles rule , Rom. 12.14 . Blesse them which persecute you , &c. If any man forgive not his brother , he is without hope of being the childe of God . Which makes mee to wonder at the cutting Gallants of our dayes , who will not put up the smallest wrongs done to them , nay nothing shall wash it away , but the hearts bloud ; it is a dishonour to mee , and a discredit to all my kinred .

I end with that of the Apostle , Ephes. 4.32 . Be courteous one to another , and tender-hearted , forgiving one another : and with the same Apostle , Coloss. 3.12 , 13. Put yee on the bowels of compassion , tender mercie , kindnesse , long-suffering , forbearing one another , and forgiving one another , even as God for Christs sake forgave you .

8. Love to Gods Ministers , The eighth signe . ( as a good childe loves those that tell him of his father , and brings him home ) for they that love them doe shew that they have gained peace with God by their labors , which makes them thinke that all their temporall goods will not be sufficient to requite them for those spirituall graces , which by their meanes and ministerie they have reaped . This kinde affection was in the Galatians ; I beare you witnes , you would have pluckt out your owne eyes , & have given them unto mee ; Gal. 4.15 . They will bee had in singular honour , 1 Thess. 5.12 . in double honour , 1 Tim. 5.17 . If their hearers have profited by them : Everie man loves them , by whom hee gaines , and there is nothing under Heaven , whereby you can so much , as by your Minister . You may gaine knowledge , Eccles. 12.9 . You may learne the truth , for they preach the word of truth , Ephes. 1.13 . You may be sure of reconciliation with God , for they preach the word of reconciliation , 2 Cor. 5.19 . You may obtaine peace , for the Word is preached that yee might have peace , Ioh. 6.33 . You may gaine life , for they preach the Word of life , Acts 5.20 . inestimable is that gaine and treasure which you reape from them ; they plow and sow , you reape the benefit ; they cast in the seed and manure the ground , and you carrie away the harvest ; they toyle like oxen in the plow , you sit still and have all the profit ; no marvell then if Paul cry out ; O how beautifull are the feet of those that preach glad tidings of peace , and bring glad tidings of good things , Rom. 10.15 . which makes mee to thinke that there are but few that have benesited by the Word , few that reaped comfort , because there be so few that reverence and love the Ministers as they ought . For great men , few of them doe love Ministers , Quianullo discrimine agendum Tros Tyriusie fuit . That must in their Ministeries have no respect of persons , nor make any difference between Trojan and Tyrian . Because they must speake against their ambition , their atheisme , therefore they love them not : for Patrons , the most part of them , like a Minister so farre as his money goes ; but if there be no other mettall than schollership and learning , they will rather salute Philips Asse than a learned Divine . They that professe most love to Ministers , are some forward Citizens , and they love no longer than hee pleaseth their ill and predominant humour : Some must bee pleased onely by length , some by lowdnesse , some by squeazing of zeale , some by pushing at a Father , some by declaiming against a Lutine sentence , others by betraying their sillinesse in squibbing authoritie . If he doe none of these , hee shall finde the love of many burning Professors as cold as snow water . They wil many times reward the Prophets , but not in the name of a Prophet , but because they are built up in their itching qualitie . If a man would have any thing of them , hee must declaime against other mens sins , and not theirs ; and it is a wonder , but some or other will shew his impatience against me even for this . I will not speake of those , that thinke all too much , with a Dicite Pontifices in templo , or with a Ne capiat Christus capit & rapit omnia sisous . My conclusion is . If you love the Ministers truly , blessed are yee , for then you love Christ that sends them , then you have surely got some wisdome by them , then you take pleasure and joy in hearing them , then you esteeme them as men set over you by God to doe you good . It is a good signe that you either have beene built and grounded , or strengthened and confirmed in your holy faith by their paines and preaching ; and I pray God that they may build you , and you may love them everie day more and more .

The last evident token , The last signe of our election . that a man is sure of salvation , is an earnest longing for Christs comming to judgement , when a man cries with the Spouse , Apoc. 20.22 . Come Lord Iesus , come quickly , and with the soules that lye under the Altar , How long Lord , how long , Apoc. 6.10 . It is a peremptorie signe that a man is certaine of the crowne of salvation ; as 2 Tim. 4.8 . From henceforth there is laid up for me a crowne of glorie , and not for mee onely , but for all such as love his appearing . And the Apostle , Rom. 8.23 . They that have the first fruits of the Spirit , doe sigh in themselves , waiting for the redemption of our bodies . Whereas on the other side , reprobates and they that are without hope , cannot endure to heare of the day of his comming , They shall say unto the mountaines and rocks , fall upon us , and hide us from the presence of him that sitteth upon the throne , and from the wrath of the Lambe , for the day of wrath is come , and who can stand ? Apoc. 6.16 . Prisoners that have no hope , doe quake and tremble at the name of Iudge , but a prisoner that hath his pardon sealed , that hath no Iudge but his Father , that knowes the Iudge to bee his Saviour , that knowes the Iudge hath ransomed his life with his owne life and bloud , thinkes everie houre a yeere till the Iudge come , that he may be free . When we are the Spouse of Christ , then we long for the comming of the Bridegroome ; if we be ingrafted and incoporate into Christ , then wee long to be dissolved and to be with Christ . Excellent is that meditation of Augustine , Inquictum est cor nostrum , O Domine , dones in te requiescat Aug. Confess . l. b. 1. cap. 1. Our heart is restlesse , O Lord , till what time it resteth in thee . So that all that long for his comming are sure of a crowne .

The Vse is : Vse 1 First , to refute the Papist , who teacheth that Paul had this assurance by revelation ; for so both Pighius and Andradius out of the Trent Councell ; for if you looke , Rom. 8.32 , 33 , 34. you shall see that Paul grounds this certaintie not on revelation , but upon a ground common to all beleevers : as first , on Christs death , vers. 32. Secondly , on Christs free justification , vers. 33. Thirdly , on Christs intercession , vers. 34. As before hath beene shewed .

But the principall use is to note the happinesse of all true beleevers , and of all that feare God . Whatsoever griefe and sorrow , meannesse and want they endure here , they know they shall have honour in stead of it hereafter . They may be like Lazarus in Fulgentius , without a garment , but if not without faith , without a house ; but if they be not without a Lord , without meat ; but if they be not without Christ in the world here , know that they shall not be without glorie , without a Kingdome in the world to come . When men suppose them to bee quite forsaken , then can they looke with joy up to Heaven where they shall dwell , and they can see , though not the roomes and seats , yet the glorious house and mansion , which is theirs by inheritance ; and this point will lighten all our burthens , mitigate all our sorrowes , ease all our griefes , that though here our heads be covered with ashes , we know that there they shall bee crowned with glorie ; though here we be esteemed base , we know that there wee shall be happy ; though wee be here as yet but servants , wee know that there wee shall reigne as Kings ; though we be yet as strangers , we know we shall be received as sonnes ; though here wee have a fit of mourning , wee know wee shall rejoyce for ever ; though we labour hard for the six dayes , we shall come to keepe a Sabbath that will last ever . What comfort like this , to be men , and yet to know that God our God ? what comfort like this , to be the meanest of men , and yet to know that Christ is ours ? what comfort like this , to dwell on earth , and yet be sure aforehand that Heaven is ours ? what comfort like this , to be here verie emblemes of basenesse , and and yet bee sure that glorie is ours ? to dwell in a base cottage , and yet bee sure that wee are borne to an immortall inheritance : So that my conclusion is that of David , Psal. 37.37 . Marke the upright man , and behold him , for the end of that man is peace : Peace with Angels , peace with his owne conscience , peace with God the Father , Sonne , and Holy Ghost . Lord bring us to that glorie , invest us to that Kingdome , give us that peace for thy Sonnes sake .

So I come to the second part of this description .

Of the seed of Abraham . ] Of the seed of Abraham . The seed of Abraham , not onely a Convert , or a Proselyte , but deseended from Abrahams loynes , and it seemes to be thus in sense ; that though some of Abrahams seed be cast off , yet some are not , and it will easily carrie this Doctrine .

That parentage can neither hinder a mans salvation , Doct. nor further it . One Abraham hath Isaac and Ishmael , one called to an inheritance , the other not . One Isaac may have an Esau and a Iacob , one loved , and the other hated of God , Mal. 1.2 , 3. A man may bee borne of a wicked father , and yet bee deare unto God . Amon a wicked King , one that did much evill in the sight of the Lord , as his father Manasses had done , 2 Kings 21.20 . yet he hath a sonne that doth uprightly , and walkes in all the wayes of God , as David had done , 2 King . 22.2 . So that the Spirit of God gave him this testimony , that like unto him was no King before him , that turned not aside , &c. nor any like to him that came after him , 2 Kings 23.25 . and he may be a godly father of a wicked sonne , as Isaac of Esau , and Abraham of Ishmael . One man may bee the sonne of a Patriarch , and himselfe damned ; another the sonne of some poore Carpenter , and be saved ; one may creepe in purple , as Quintilian , Lib 1. de Instit. another hath not a rag to cover it ; the father and mother forsake it , and yet the Lord takes him up , and sets him neare to himselfe , and in the end crownes it .

The Vse is : To teach us first ; Vse . That parents greatnesse and vertue cannot procure acceptance of their sonnes before God ; if a childe be good , it is no disparagement that his father is not good . Malo pater tibi sit Thersites , dummodo tu sis Alacidae similis , Vulcamiaque arma capessas , quàmte Thersitae similem producat Achilles . If thou be not good thy selfe , it is not thy fathers vertues that can commend thee unto God . Let everie man adorne and trim up his owne heart , that it may be a sweet lodging for Christ to dwell in . Though Christ should lodge in thy fathers house , thou mayest be a cast away , if he reside not in thee also . Trust not then in parents and friends , for there is no helpe in them : If good , doubt not of happinesse , thou shalt fare no worse for them : Thus it is no privilege to be great .

Secondly , that it is no prejudice to be meanly borne ; for be a man never so poore , if hee worke righteousnesse , he is accepted , Acts 10.35 . bee he never so meane , to him shall be glorie , and honour and peace , Rom. 2.10 . She that grindes at the mill is as neere Heaven , as he that sits on the throne : what if thy father have nothing ? yet the earth is the Lords , what if parents forsake thee ? the Lord will take thee up ; what if without food ? the Lord will send thee the bread of life ; what if without cloathes ? hee will cloath thee with the righteousnesse of Christ , if thou belong unto him : Thus parentage can neither helpe nor hinder us from God . Before I proceed , observe that Paul speakes not onely of his carnall descent from Abram , but of the spirituall privilege , that hee was one of his faithfull seed : for in Gods account , they onely that have the promises , are counted for the seed , Rom. 9.8 . The one , saith Augustine , will doe a man honour , the other none ; from whence I build a second Theoreme . Doct. It is more honour to be faithfull , than to be Abrahams seed .

It is more honour to bee a faithfull childe of God , than the sonne of the greatest Prince . Moses , Heb. 11.24 . counts it greater honour to bee amongst the children of God , than to live in Pharaohs Court , and be called the sonne of Pharaohs daughter . David takes more honour to dwell one day in Gods Court , than a thousand elsewhere ; 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 imag●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 . L●● en●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 . 1● . 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 , saying ;

THe second argument to prove that all the Iewes are not rejected , Exposition . is taken from Gods fore-knowledge , and seemes to be thus framed . God hath not cast away his people which he knew before , but some Iewes are such people as God knew before ; therefore some Iewes are not cast off . The termes are most of them easie : for God hath not cast away his : they are called his , whom he from eternitie did purpose to save . For rejection , it is either temporarie , or eternall : he doth cast off his for a time , and seemes to hide his face and loving countenance from them : I will goe away untill they seeke mee , Hos. 5. But eternally he casts off none , but such as were of old ordained to condemnation ; for this fore-knowledge , some say , was of them whom he fore-knew to bee apt to receive faith , but this was the errour of the Greekes , attributing too much unto mans free will , and was much opposed by Augustine . For it is thus said , Deut. 7.7 , 8. The Lord set his love upon you , not because you were many , but because he loved you freely ; That is , without any cause in you . Oecumenius understands it comparatively , hee fore-knew them before the Gentiles , that is , to bee called before the Gentiles : But as Beza well observes , here is no mention of calling , but of eternall predestination . Some take it thus , which he knew , that is , enlarged and endowed with excellent benefits and privileges : But this is sufficiently controlled by Tolet , Annet . 1. and hath indeed no warrant in the Text. This fore-knowledge of God , saith Paraeus , in Scripture is taken foure wayes . First , most largely , for his generall knowledge , whereby he knoweth things to come , and not to come , all things that are done in heaven and in earth : of this spake Peter unto Christ in Ioh. 21.17 . Lord thou knowest all things , and this knowledge is only of the understanding , and speculative ; this is not the cause of any thing , nor is to be called his predestination , because hee knowes many things to be done , which are not done by his counsell and will , Aquin. Sum. 1. quaest. 14 . ●rt 8. as Aquinas . Secondly , it is used for the foreknowledge of those things , which he decreeth to be , both of good which he purposeth to doe , and of evill which hee purposeth to permit . This practicke knowledge is not without counsell , and is the infallible cause of all things that are , and is that providence whereby the world is governed , called the determinate counsell and fore-knowledge of God , Acts 2.23 .

And yet this differs from election , The difference between fore-knowledge and election . as the whole from a part : for election is but one part of predestination and providence , and in this sense the reprobates are fore-knowen , viz. preordained to punishment for their sinnes . Thirdly , strictly , for the election and predestination of the Saints unto grace and glorie , and so Augustine expounds this place , whom he knew , viz. whom he did predestinate : So to fore-know is to approve , as by this hee knowes not the wicked , Matth. 7.23 . Fourthly , for the proegumenicall cause of election , the free favour and mercie of God ; we are elect according to the fore-knowledge of God the Father unto sanctification through obedience and sprinkling of bloud , where there is both the principal cause of predestination , God the father . Secondly , one end of it sanctification as well as glorie . Thirdly , outward , or procatarcticall cause , the suffering and bloud of Christ . Fourthly , the inward cause , his fore knowledge , that is , his meere love unto us , for from eternitie hee beheld us in Christ , and in him loved us , for he hath chosen us in him , Ephes. 1.4 . Of predestination , and what it is . Before I come to gather the scope and drift of Paul , give me leave to instruct you in that great point of predestination ; and therein I will make choyce of these principall heads . 1. What it is . 2. The order of it . 3. The parts . 4. The causes of predestination . 5. The effects . I begin with the first .

Bellarmine saith , Degratia , & lib. Arbit . lib. 2. cap. 9. that it is a certaine providence of God , whereby certaine men out of the masse of perdition are mercifully chosen , Ex massa perditionis , misericorditèr electi , and so are by meanes infallible directed to eternall life . But this definition doth extend predestination onely to the elect , which is both of the elect and reprobate , and therefore unsound . Secondly , he makes predestination and providence all one , which in themselves are different : for 1. Providence reacheth to all creatures , but predestination doth not so . 2. Providence directs all things to naturall ends , saith P. Martyr : but predestination leads to those things that exceed nature , as to bee adopted , to bee sonnes of God , to bee regenerate , to bee seasoned with grace , Lombard . Distinct . lib. 1. Dist. 40. to come not onely to the hope , but also to the fruition of glorie . It is preparing of grace in this life , and of glorie in the life to come . True , but this containes not all ; Est praeparatio gratia , & est praeparatio donorum Dei , quibus certo liberantur qui liberantur , coeteri in massa perd tionis relinquuntur De praedest . Sa●ct . cap. 12. Augustine thus desines it , It is the preparation of grace , and of the gifts of God , whereby they are certainly freed , that are freed , the rest are left in the masse of destruction . But I will give out of all , both ancient and moderne , a more complete definition thus . It is a most wise part of that most wise purpose of God , whereby hee decreed before all eternitie , some should be called to the adoption of sonnes , should be justified by faith , and in the end glorified ; others should be passed by , that both by mercie on the one , and justice on the other , his glorie might be manifested . Everie clause whereof I will demonstrate out of Scripture .

The 1. The proposed Genus , a thing common to election and reprobation : Paul , Ephes. 1.5 . He hath predestinate us to bee adopted through Iesus Christ unto himselfe , according to the good pleasure of his will . And Rom. 9.11 . That the purpose of God might remaine according to election . And this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , purpose , and this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good pleasure , I take to bee all one . 2. I call this purpose most wise , for God doth nothing rashly or unadvisedly , nothing that can bee corrected , amended , or repented of . 3. Hee constantly decrees it , that it is immutable : So Paul , 2 Tim. 2.19 . The foundation of God remaineth sure . I am God and change not , Mal. 3.6 . And the gifts of God are without repentance , Rom. 11.29 . My counsell shall stand , Isai . 46.10 . And though God say , Ierem. 18.8 . that hee will repent , that is to bee meant not of predestination , or of the will of good pleasure , but of the signe , that is , of those punishments which hee threatned by the Prophets ; Nam qui mutat opera , consilium non mutat . Ang. Confess . lib. 1. cap. 4. Though God changeth his works , yet changeth not his counsell . 4. I adde , they whom hee loved in Christ ; for whatsoever good the Lord promiseth , as wee receive it , it is per & propter Christum , through and for Christ . He hath predestinated us to be adopted through Iesus Christ , Ephes. 1.5 . yea , no man is predestinate but for this purpose , that hee may be a member of Christ ; for , he predestinated us to be adopted through Christ into himselfe , viz. into Christ . 5. That they should bee justified and glorified . So Paul , Rom. 8.30 . Whom hee predestinated , them he will call ; whom he called , them hee will justifie ; whom he justifieth , them hee will glorisie . 6. That he passed by others . So Malac. 1.2 . I loved Iacob and hated Esau . Lastly , to manifest his glorie in mercie and justice , that hee might declare the riches of his glorie upon the vessells of mercie , Rom. 9.23 . But of this definition thus made and proved , may arise these comfortable observations . 1. Observ . 1 God predestinated us because hee looked favourable on us in Iesus Christ , both to holinesse and happinesse : So the Scripture everie where attributes all the good that we have from God , to bee through Christ ; Hee hath blessed us with all spirituall blessings in heavenly places in Christ . Ephes. 1.2 . Hee hath chosen us in Christ . Ephes. 1.4 . Hee hath predestinate us to bee adopted through Christ . Ephes. 1.5 . Hee accepted us in his beloved , viz. in Christ . Vers. 6. He redeemed us by the bloud of his sonne Christ . Vers. 7. Hee hath gathered together , & reconciled all things both in heaven & in earth by one , that is Christ , ver. 10. And therfore when we beg any thing of God , we are taught to beg it in the name of Christ . So Christ himselfe , Iohn 14.13 . Whatsoever yee aske the Father in my name , that will I doe for you , that the Father may be glorified in the Sonne . So Ioh. 16.23 . Whatsoever yee aske the Father in my name , hee will give it you . Whence we learne to disclaime our worthinesse and our owne workes from being meritorious causes of Gods blessings : Excellently Moses , Deut. 7.7 , 8. The Lord did not set his love upon you , because yee were moe in number , for yee were the fewest of all people ; but because he loved you .

O then let us feed Christ , if we cannot in himselfe , Vse . yet in his members , and cloath him , though not in himselfe , yet in his servants ; let us entertaine and lodge Christ in our hearts and soules , that procures thus many blessings of his Father for us : our free election , our powerfull calling , our free justification and assurance of glorie wee have by him . Let us say with Paul , 2 Thess. 2.16 , 17. The same Iesus Christ our Lord and our God , which hath loved us , and given us everlasting consolation , must also comfort and stablish our hearts , &c.

2. Observ . 2 In that he predestinated us that we should be holy . Note . That whom God hath praedestinated to the end , which is glorie , them also he predestinated to use the meanes , which is holinesse . See Eph. 1.4 . Hee hath chosen us before the foundation of the world , that we should be holy , and as the Apostle speakes of spirituall creation , that we are his workmanship , created in Christ Iesus unto good workes , that we should walke in them , Ephes. 2.10 . So of election ; and We are redeemed to be a peculiar people zealous of good works , Tit. 3.7 , 8. I adde no more but that of Peter , 1 Pet. 1.2 . Wee are elect according to the fore-knowledge of God the Father to sanctification of the Spirit , and to obedience , Acts 13.48 . As many as were ordained to eternall life beleeved : Whence , they are most justly to bee blamed , who make predestination a libertie to their sinfull lives , and use sinfully to reason after this manner . If I bee predestinate unto glorie , then I shall bee sure of it , howsoever I live ; for Gods decrees bee immutable : If I bee in Gods decree and purpose a reprobate , then if I should strive never so much , I shall be no better ; I cannot alter it , Contra Colsum , lib. 2. Vide P. Martyr . Com. lec . p. 447. like those in Origen . Whereas thou shouldest rather reason thus ; If I belong to Gods election , then shall I use the meanes to come unto glorie : I will therefore use all holy and godly courses , that I may get my election sure and sealed ; as Peter wils us , a Pet. 1.10 . when Paul had that promise , I haue given unto thee the life of all that saile with thee , Acts 27.24 . Yet except they use the meanes to come to land , the helpe of their ship ; if they shall now leape into the water , they cannot be saved , vers. 31. So when Iacob feared his brother Esau , and yet had that assurance from God , that hee should prevaile with men , Genes. 32.28 . Yet see how carefull he is of all meanes to pacifie him ; he will doe it with gifts , ( Munera , crede mihi , placant hominesque Deosque ) and sends one drove before another , Genes. 33. And so I come from the definition to the order observed in it .

God hee conceives all things at once with one act of his understanding , 2. Of the order of predestination . to which all things both past and to come are present , and as hee conceived , so hee decreed all things at once : but the reasonable creature being finite , conceives one thing after another . Therefore for our understandings wee may distinguish the counsell of God concerning man into two acts , or two degrees . 1. The purpose of God in himselfe , in which he determines what hee will doe , and the end of all his doings , and that is to create all things , specially man for his owne glorie , as Isa. 43.7 . partly by shewing mercie on some , and partly by shewing of his justice upon others . 2. Is another purpose , whereby hee decrees the execution of the former , and laves downe meanes to accomplish the end thereof , which two acts of the counsell of God are not to be severed , nor yet confounded , but distinctly considered with some difference ; for in the first God decrees some men to honour by shewing mercie , and some to dishonour by shewing his justice upon them , and this man more than that out of his will and pleasure , and that is the onely cause that we can give , even his will . In the second are set downe the causes of the execution of the former decree , and these are knowen , and manifest : for no man though left out of clection , is condemned but for sinne , no man though elected is yet saved , but by the merits of Christ : But I passe over this , and come to the parts of predestination , which are two .

The parts of Gods predestination are two . 3. The parts of predestination . The first , the decree of election . The second , the decree of reprobation . A diftinction plaine out of Rom. 9. and may be thus confirmed ; of some it is said , The Lord knoweth who are his , 2 Tim. 2.19 . And of others , Christ shall say in judgement , Depart from mee yee wicked , I know you not , Matth. 7.23 .

In the former , viz. election , note 1. what it is . 2. Of election , and first what it is . the execution . 3. the knowledge of particular election . 1. Election is defined thus ; It is a decree in which God according to the good pleasure of his will , hath certainly chosen some men to life for the glorie of his grace ; as Ephes. 1.4 , 5. in this one I note these points . 1. The impulsive cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the good pleasure of his will , hee will have mercie on whom hee will have mercie , Rom. 9.18 . 2. If his decree , then it is immutable , he is not as man that he should repont , 1 Sam. 15.29 . 3. There is an actuall election made in time , I have chosen you out of the world , Ioh. 15.19 . 4. The end , his glorie : for of the execution , and the knowledge of particular election , I will speake hereaster . I come to speake a word of the other part of predestination , viz. Reprobation , which is , A decree whereby God out of his pleasure purposed to refuse some men by mean●s of Adams fall , and their owne corruption , for manifeslation of his justice . In this , note only the matter or object of this decree , viz. The rejection of some men in respect of mercie , or the manifestation of justice upon some ; which howsoever men call it crueltie , yet the Word tels it us , Iude 4. They were of old ordained to this condemnation . And Rom. 9.22 . God makes vessels of wrath for destruction . But this is a Doctrine that seemes to be hard and cruell : for first , men say , it must needs bee crueltie , to create a great part of the world to damne them in hell : But they should know , that by this decree God doth not create any to damne them , but to the manifestation of his glorie in their due and deserved damnation for their sinne , which is but justice , and not crueltie .

2. They say that by this , God should hate his owne creature , and that before it is , whereto first I answer ; That God did not actually hate , but purposed to hate justly and deservedly , and if . hee did , I may say with Paul , Rom. 9.20 . O man what art thou , that disputest against God ? shall the thing formed say to him that formed it , why hast thou in de mee thus ? Num. negandum quo● as crtum , q●●a intenni 〈◊〉 sotest ●●d 〈◊〉 Aug. De buno persever . lib. 2. cap. 14. And with Augustine , May wee deay that which is plaine and evident , because that which is hidden and secret cannot bee found out ? It is plaine out of Scripture that so it is ; and therefore it must needs bee sinne to object against it . But that which makes the principal question is that , which in the fourth placed proposed , and which now I come unto ; to wit , The causes of predestination , Of the causes of election . and because the parts of predestination are two ; I will take them severally , and first begin with election .

Howsoever Gods will be the reason whereinto all causes must be resolved , and end in that , yet some imes there may bee given a reason of Gods will , yet that reason must not be called an efficient cause of Gods will . The reason why God placed Adam in Paradise , was that hee might dresse it and keepe it ; the reason why God drove not the Canaanite out of the land , was because the wickednesse of the Amorites was not yet full , Gen. 15.16 . The reason why God brought Israel thorow the desart , rather than per compendia , by more compendious and neerer wayes , was , that they might not easily bee met by their enemies . Yet then onely must a reason of his will be given , when he himselfe hath given it in his Word . Of the finall causes of election . For the finall causes of predestination they are plainly set downe by Paul , especially citing that of Pharaoh , Rom. 9.17 . For this same cause have I stirred thee up , that I might shew my power in thee , and that my name might be glorified thorowout all the earth , or for this verie cause have I appointed thee , as it is , Exod. 9.16 . And of the elect hee saith , it was that God might shew the riches of his glorie upon the vessells of mercie , Rom. 9.23 . and as there is a finall , so there may be a materiall cause . Men who are predestinated , and the benefits which God bestowes on the elect , vocation , justification , sanctification , glorie : But the question is touching the cause impulsive , whether it were his meere will , or his fore-seene faith and workes . That faith and workes be , Of the impulsive cause of election . was the Tenent of the old Pelagians , renewed in latter times by some counterfeit Lutherans , at the first maintaining faith simply to be the cause of election , yet afterward onely the instrumentall , and not the meritorious cause of election ; See the Rhemists In Annotat. in Rom. 9. Observe then , 1. what wee hold : 2. our arguments : 3. the opposition of the adversarie .

In the decree of election there is a double act . The first concernes the end . The second the means . I ground this proposition upon Rom. 9.11 . That the purpose according to election might remaine , where I see first in Gods decree an election , before the purpose of damning , or saving . And Rom. 8.29 . & 30. Those whom hee foreknew he did predestinate to be made like to the image of his Sonne , and whom hee predestinated , them &c. where there is a manifest difference betweene the decree , viz. predestination , and the execution of his decree , which consists in these three . 1. Vocation . 2. Iustification . 3. Glorification . The first act I call a part of Gods divine purpose , whereby hee bringeth some men into love and favour , passing by the rest , and makes them vessels of honour , and these are the acts of the sole will of God , without all respect to either good or evill in the creature . Neither doth God wrong any , though he chuse not all , because hee is tied to none ; as a man having no childe of his owne , and seeing a multitude of beggers , adopteth one of them , and leaveth out the rest , though hee shew mercie on him whom hee adopts , yet doth no wrong to the rest ; so is it with God . The second act is a purpose of saving , or conferring glorie , and this hath no other impulsive cause than the former , viz. the good pleasure of God , as Ephes. 1.5 . Hee hath predestinare us to bee adopted through Iesus Christ , according to the good pleasure of his will ; where note that this purpose of saving , is with regard to Christ the Mediator , who was first ordained to be a Mediator between God and man , as 1 Pet. 1.20 . Hee was ordained before the foundation of the world . Secondly , promised by the mouth of the Prophets , as Isa. 9.6 . Thirdly , revealed . Fourthly , applyed , when Christ is given unto us of God the Father by the right use of the Word and Sacraments , and received of us by true faith , the last is the accomplishment of the application , which is glorie , when God shall bee all in all by Christ in all the elect : So that our point is this : God did predestinate all that shall bee saved , both to grace and glorie for his good pleasures sake , not for any faith that he did foresee should bee in them , Faith sore-seene no causes of election . nor for any workes which hee knew they would does and wee can confirme it by these reasons following .

First , Reason 1 from Rom. 9.11 . That the purpose of God might remaine according to election , not of workes , but of him that calleth ; that is , of the sole good pleasure of him that calleth ; from whence the argument may bee collected thus : If election were for fore-seene faith , then not of the sole good purpose of him that calleth , but that is contrarie to the words of the Apostle .

Secondly , Reason 2 Faith is a fruit of election , and therfore must come after it , therefore did God chuse us , not because wee were about to beleeve , but that we might beleeve . See Ephes. 1.4 . He hath chosen us in him before the foundation of the world , not because wee were , but that wee might bee holy . So in Tit. 1.1 . it is called sides electorum Dei , the faith of Gods elect . In Acts 13.48 . As many as were ordained to eternall life , beleeved .

Thirdly , Reason 3 Faith is the gift of God ; by grace are ye saved through faith which is the gift of God , Ephes. 2.8 . And Phil. 1.29 . Vnto you it is given for Christs sake , that you should beleeve in him , Initiorum sidei , incrementique lagitor Deus . Ambros de vocat . Gent. lib. 2. cap. 1. and suffer for his sake . God is the giver of the beginnings and encrease of faith . Now this being granted , it followes , that God was not moved by foreseene faith to elect : for that which God in electing did give to man , could not bee the cause that moved God to elect man . I might urge the argument of Augustine . De predest . Sanct. lib c. 16. Workes foreseene no cause of election . That grace goes before faith in the order of nature , as the cause precedes the effect . I come to shew that God had not respect to mens workes .

I will not stand to shew how Bellarmine , Bellarm. de gratia & libero Arbit . lib. 2. cap. 10. Sect. 9. affents unto my proposition , and consirmes it , contrarie to the Rhemists upon the Hebrewes , who bring for themselves that in Heb. 5.9 . He is made the Author of salvation to all that obey : Hence they say , a man is not elected without condition of obedience . And that in 2 Tim. 2.20 , 21. in a great house there are not onely vessels of gold , and of silver , but also of wood , &c. and if any man purge himselfe , hee shall be a vessell of honour ; where say they , by free will and good workes a man is made a vessell of honour , whereto I will shape them no other answer than that which is given by Bellarmine . Deor●●●e , lib. 2. cap. 13. For answer to the second testimony the Apostle faith not : That a man by purging himselfe is made a vessell of honour , but is a vessell of honour ; that is , shall by this be knowen to bee a vessell of honour : as if hee should say , there bee two seales of mans being a vessell of honour , one inward , which cannot bee seene of us in this life , that is the knowledge of divine approbation . The other outward , the avoyding of sinne and iniquitie ; that is , by these it appeares , that wee are surely predestinate , and so wee are exhorted by Peter to make our calling and election sure . Now the reasons whereby I prove my proposition , are these .

1. That which is the effect of election cannot be the cause : Reason 1 But all good workes are fruits and effects of election , as appeareth , Ephes. 1.4 . upon which words Augustine ; Elegit nos ut essen us sanch , non quia crornus , & secundum voluntatem suam non nostram , quae bonaesse non possit , nisi isse ut siat bona sabveniat . Hee chose us , that wee might be holy , not because we were about to be holy , and according to his will , not ours , which cannot bee good , except hee helpe it , that it may bee made good . And verie excellent is that of the same Father against I ulianus the Pelagian , He chose no man worthy , but by chusing made him worthy .

2. Lib. 5. cap. 3. Reason 2 Our election is not of him that willeth , nor of him that runneth , Rom. 9.16 . but of God shewing mercie ; but if it were for our fore-seene workes , it were not of mercie , but of him that willeth and runneth : Liberautur per gratiam , & aicnutur non vasa suorum meritorum sedm sericor diae . August . dexatura & gratia . lib. 5. cap. 1. They are freed by grace , and are said to be vessels not of their owne merits , but of mercie . Yea , the Rhemists upon Rom. 9.14 . have confessed that election is a worke of Gods meere mercie contrarie to themselves , and if of meere mercie , then without all respect of our workes , or fore-seene faith .

3. Reason 3 It may be proved from Luc. 12.32 . It is the Fathers pleasure to give you the Kingdome . And Ioh. 15.16 . Yee have not chosen mee , but I have chosen you : but if God should chuse men for good workes , then they had first chosen him ; nor doth God chuse men , because hee sees that men will doe good , but chuseth men , that hee make them workers of good , and to persevere in good ; as Bellar mine proves it sufficiently . Degratia , & lib. Arbit . lib. 2. cap. 10. If any man be scrupulous and doubtfull , let him but looke Aug. Epist. 105. to Sixtus . Epist. 46. to Valentinus . and Bellar mine in the place before noted . I come to see what the adversarie hath against this doctrine , that we may soone shape them an answer , and shake them off .

The first may be out of Rom. 8.29 . Object . 1 Those whom he knew before , he did predestinate to be made like to the image of his Sonne ; therefore Gods prescience of men to be like , &c. is the cause of Predestination : whereto I answer first , that their prescience is put for the proegumenicall cause , that is his free mercie , and the meaning is , that whom God lookt upon in mercie , hee did also predestinate to be made like to the image of his Sonne by righteousnesse and holinesse : So the word is used , Iob. 10.14 . Psal. 1.6 . Secondly , the Apostle saith not , he knew them to be like , and therefore did predestinate them ; but did predestinate them that they might be like .

Secondly , they dispute from Matth. 20.8 . Object . 2 Call the Labourers , and give them their hire : therefore Heaven is ordained for mens good workes . Whereto I answer first , that the place sheweth that good workes are the way , wherein men must walke that come to Heaven , but they doe not prove that God in his decree had respect unto them . There is a difference betweene the decree of predestination , and the execution . Good workes goe before the possession of Heaven , but not before the purpose and ordination of God . Lib. 1. cap. 3. And S. Ambrose , Of the calling of the Gentiles , frames the argument of the place quire otherwise , that Christs meaning in that Parable , was to shew onely that men converted at the end of their dayes shall be by Gods mercie partakers of glorie and happinesse as well as others .

And so I come to the second part of predestination , Of reprobation , and the causes of it . which makes the greater doubt , whether reprobation have any other impulsive cause or reason , besides the pleasure and will of God : that is , whether their fore-seene infidelitie and impenitencie in sinne , did move God to reprobate any .

This latter , that it was for sinne , was anciently maintained by the Pelagians , as may appeare by S. Augustines disputations against them : in latter times by Stapleton , Antidot . in Epist. ad Rom. onely of purpose to contradict Calvin : his reasons be , 1. Because the Apostle calls reprobation the hatred of God , citing that of Malachy , chap. 1. vers. 3. I have hated Esau . Now God hates nothing in man but sinne , therefore God must needs fore-see that Esau would sinne , and therefore hated him . 2. From the Apostles words , whom he will he hardeneth : God hardeneth none but such as have an ill will already , for which hee hardeneth them . 3. From those words , He suffered with much patience the vessels of wrath , Rom. 9. vers. 22. 4. Vpon those words , God being willing to shew his anger ; now God shewes his anger against nothing but sinne ; and therefore did fore-see sinne which moved him to anger . 5. The Apostle makes the cause why God did cast off the Iewes , to bee partly their pride and vaine boasting of the Law , Rom. 9.31 . Israel which followed the Law of righteousnesse could not attaine to the Law of righteousnesse ; partly their incredulitie , through unbeleefe they are cast off , Rom. 11.20 . and these doe shew that the sins of everie reprobate are to God a cause lawfully moving him , why he doth absolutely reprobate him .

On the contrarie , Calvin in that excellent book of predestination confuting Pighius , cites that of the hating of Esau to prove that it was not for sin . 2. That in Rom. 9. He hath mercie on whom he will , and whom he will he hardeneth ; therefore his will is the onely cause of mercie and induration . 3. The potter makes one vessell to honour , another to dishonour , onely because hee will , much more God . 4. That which is common to all , both elect and reprobate , cannot be the cause of reprobation ; now sinne was fore-seene not onely in the reprobate , but in the elect also ; For by nature wee were all the children of wrath as well as others , Ephes. 2.3 . 5. Christ attributes the cause of illumination in some to Gods good pleasure , & of Excaecation in others to his good pleasure . Some heare , and have wisdome revealed unto them that they may bee saved ; some heare not , but wisdome is hid from them . I thanke thee , O Father , Lord , &c. and it is so , because thy good pleasure was such , Matth. 11.25 , 26. Thus you see what is said on both sides , heare now for resolution what is to be established for conclusion . Stapleton makes a two-fold reprobation ; Antid . pag. 567. the one comparative , the other absolute . The comparative , whereby one man and not another , and this man rather than that , being in the same masse and condition , is ordained to punishment , and the cause of this hee makes the sole will of God , without any respect at all unto sinne . Quaest. ad Simplicianum , lib. 1. quaest. 2. So Augustine hath fully resolved the question . The other absolute , whereby God ordained this or that man to destruction , and the cause of this is their foreseene sinne . But this cannot be true ; for God did fore see sinne in the elect , as well as in others , and yet did not reprobate them ; and therefore sinne could not be the cause of absolute reprobation ; any more than of the comparative .

Bellarmine writing of grace and free-will , Lib. 2. cap. 16. comes neerer than Stapleton , and resolves it thus , that in reprobation there is a double act ; the one negative , whereby God did decree not to have mercie on some , whereof saith he , there is no cause in man , but it is only of the will of God . The other act is positive , whereby hee decreed to damne those , upon whom hee decreed not to shew mercie , and the cause of this hee makes the fore-sight of mans sinne : But I thinke that Paraeus upon Rom. 9. hath gone as neere to the truth as any other , whom I am content to follow , till I see a sounder than he .

1. We are to hold , The causes of reprobation spoken of in the Scriptures two wayes . that the Scriptures speak of the judgements of God , and of the causes of damnation and reprobation two wayes : 1. According to that absolute power which God hath over man and all creatures , and then ascribes the cause of all to his good will & pleasure . So in Isa. 45.7 . I am he that for me the light and create darknesse , I make peace and create evill , &c. So Ephes. 1.11 . He worketh all things according to the counsell of his will . 2. According to that ordinate right , that is the rule of distributive justice revealed in the Law and in the Gospell ; to which Law God doth ( as it were ) submit himselfe , and according to that which is there revealed , he would have us to thinke of his judgements , and so the cause is to be referred partly to Gods will , partly to mans sin . As Levit. 18.5 . Ye shall keepe my statutes , which if a man doe , he shall live in them . And Ezech. 18.4 . The soule that sinneth shall die . They which commit such things are worthy of death , Rom. 1.31 . And 2 Thess. 1.6 . It is a righteous thing with God to recompence tribulation to them that trouble you . And out of this ground arise the conclusions thus .

1. If wee speake of Gods absolute justice and right , the cause of both , election and reprobation is the sole will of God . So Rom. 9.11 . Ere ever the children were borne , and before they had done either good or evill , that the purpose might remaine , &c. And vers. 15. I will shew mercie on whom I will , and have compassion on whom I will . And vers. 21. Hath not the potter power of the clay ? And Matth. 11.26 . Even so , O Father , because thy good pleasure was such : Neither can any reason oppose this : for if the Pope should carrie many thousands to hell with him , no man might say so much as what doest thou , Gratian. distinct . cap. 40. and shall any dare to question with God in the same ? 2. According to his ordinate right , the Apostle speakes of it . Rom. 9.22 . What if God would , to shew his wrath , and to make his power knowen , suffer with long patience the vessels of wrath prepared to destruction ? where there is the cause of election , the good will , and the cause of reprobation , his will , according to the rule of justice revealed in the word . Where I finde that nothing deserves anger but sinne , and God by damning such doth both prove himselfe to bee a just Iudge , and takes away all cause of complaint from damned reprobates , who run upon their owne damnation by their owne sinnes , and so acquit God of it . But to make the Doctrine plaine , give me leave to premise three propositions , and I will set downe my judgement in foure conclusions .

1. A two-fold reprobation . There is a two-fold reprobation , eternall , viz. Gods counsell eternall to reprobate those whom hee doth actually reprobate in time . Of this speakes Paul , Rom. 9.22 . Vessels prepared to destruction . And Iude , vers . 4. Temporall , viz. the manifestation of his eternall counsell , in reprobating those in time , whom he decreed to reprobate from eternitie . Of this God speakes , 1 Sam. 15.23 . 2. Reprobation hath two acts , the one negative , will not shew mercie . The other affirmative , will condemne . Two acts of reprobation . The one called the decree of not shewing mercie ; the other the decree of punishing : each of them hath two degrees . The negative hath first the negation of the meanes , or of grace . Secondly , the negation of the end and glorie . The affirmative hath 1. a just hardening . 2. An appointing to the punishment . The 3. premise is this : Reprobates may be considered , either simply in themselves , or comparatively with the elect ; whence come three questions . 1. Why did God reprobate any at all indefinitely . 2. Why this or that man definitely . 3. Why this man rather than that , Esau rather than Iacob , comparatively . These things being thus premised , I come to the conclusions . 1. Reprobation , whether considered definitely or indefinitely , conteining both the decree and execution , is not to be called meerely absolute in respect of impulsive and finall causes , but is grounded partly in Gods will , partly in mans sinne , a proposition partly proved already , and these that follow will confirme it the more . The 2. therefore is this . The impulsive cause why God did reprobate some , and not all , according to both the negative and affirmative act , was not the fore-seene sinne of any , but the will of God : for first God did fore-see sinne , not onely in some but in all . If therefore it had beene for sinne , hee would have reprobated all as well as any one . Secondly , the potter makes not all to bee vessels of dishonour , because he will . So God , Rom. 9.21 .

Thirdly , why God did reprobate indefinitely some , definitely these by the negative act from grace , the cause was his meere will , why from glorie partly his good will , partly the sinne of the wicked . For the first , see Esau reprobated from grace , by no desert , but of Gods meere will , Rom. 4.11 . God cals to grace whom he will , gives the meanes of salvation , the Word and Sacraments , to whom he will , and calls not others because hee will not . Paul did not preach in Bithynia , why ? Because the Spirit suffered them not , Acts 16.7 . To you it is given , to others it is not given , to know the secrets of the Kingdome , Matth. 13.11 . Thou hast hid these things from the wise , and revealed them to babes , because it pleased thee , Matt. 11.25 . The cause why hee reprobates indefinitely some , definitely these from glorie , is especially the sinne of the wicked , and I take it to bee sound for this reason . God did eternally decree to reprobate men from glorie , for that for which hee doth indeed reprobate them in time : but God reprobates from glorie , that is , debarres from it for sinne and impietie : for , for this cause commeth the wrath of God upon the children of disobedience , Ephes. 5.6 . therefore for sinne hee did decree not to give it . The cause of the affirmative act of reprobation to the punishment of induration , is Gods will , whom he will he hardeneth , Rom. 9.18 . to the punishment of damnation , for sinne ; for the soule that sinneth shall die , Ezech. 18.

Fourthly , why God did these more than others , this man more than that , both by the negative , and affirmative act , there is no cause in men , but onely the will and pleasure of God , because he would so . Why he freeth this man rather than that , let him that can , search it out , so great is the depth of Gods judgements , but let him take heed of a downe-fall ; Epist. 105. ad Sixtum . Cur illum potius quàm illum liberet , scrutetur qui potest judiciorum Dei tam magnum profundum ; ver untamen caveat praecipitium : saith Augustine . And , De bone perseverant . cap. 11. Cur his potiùs quàm illis detur misericodia , quis cognovit sensum Domini ? i. Why mercie is given rather to these , than to those , who knew the minde of the Lord ? saith the same Augustine . So Ambrose , De voeat . Gent. lib. 2. Cur illorum misertus non sit , & horum sit misertus , nulla comprehendit ratio . i. No reason doth comprehend why he should not have mercie on those , and should have mercie on these . Latet discretionis ratio , ipsa discretio non latet . i. The reason of this separation lieth hid , the separation it selfe lieth not hid . And so I come to that which in the last place I proposed ( omitting the many by-doubts touching free-will and universall grace ) to wit , the effects and fruits of predestination .

1. Christ himselfe , Of he effects and fruits of predestination . 1. Christ . who was predestinate to be the Mediatour and Saviour of all the elect , as in 1 Pet. 1.20 . he was ordained before time , but in the last times declared for your sakes ; when God did purpose to save some , then did hee purpose to send his Sonne : as Ioh. 3.16 . God so loved the world , that he gave his onely begotten Sonne , &c.

Whence followes this conclusion . Doct. That there is no meanes to glorie but by Christ . Wherefore he calls himselfe the way , Ioh. 14.6 . What way wilt thou goe ? Qua vis ire ? ego via ; quò vis ire ? ego veritas ; ubi vu permanere ? ego vita . August . 10 bune locum . I am the way ; whither wilt thou goe ? I am the truth ; where wilt thou abide ? I am the life . A man caunot come to God by repentance , but by Christ ; for no man commeth to the Father but by me , Ioh. 14.6 . a man cannot come for a blessing but by him , Ioh. 14.13 . The Father gives nothing but by him , Ioh. 16.23 . O then let everie soule ( that lookes for glorie ) embrace Christ as Zacheus did , Luc. 19.6 . He came downe hastily and received him joyfully ; let him take that babe in his armes with old Simeon , and say , Lord now let thy servant depart in peace , &c. Luk. 2.28 , 29. Let him fall downe and worship him , and with the wise men of the East offer unto him gold , Aurum sidei , thies devotionis , aromatapretatis ; mentes bumiles , probos mores , animos digues Deo . Tom. 10. pag. 622. incense , and myrrhe : The gold of faith , the frankincense of devotion , the myrrhe of godlinesse ; humble mindes , good manners , soules worthy of God : saith Augustine . Let us embrace Christ , that hee may embrace us ; let us welcome Christ into our hearts , that hee may welcome us into his Fathers kingdome ; let us serve him , that hee may preserve us , goe to him that goes to the Father for us ; rejoyce in Christ , that when we doe well rejoyceth over us ; weepe for grieving him , who for our doing ill hath wept for us , and bled for us , and died for us ; let us glorifie him with our hearts and tongues , that must glorifie us in our soules , and I pray God that he may bee with us here , and we may be with him for ever . I come to the second . Of the second effect of our election .

2. Vocation , justification , glorification , and a conformitie to the image of the Sonne of God . So Paul , Rom. 8.29 , 30. The first conformitie , whom he fore-knew , them he made like to the image of his Sonne , vers . 29. The image of his Sonne is holinesse , and holines is a fruit of predestination . See Ephes. 1.4 . He hath chosen us from the foundation of the world , that we should be holy and without blame before him . The same are we taught by Peter , 1 Pet. 1.2 . We are elected according to the fore-knowledge of God the Father , to sanctification of the spirit , and unto obedience . From whence it followes , that if a man be once appointed to holinesse , he shall be sure of glorie , because God doth never predestinate a man to the meanes , but hee hath predestinated him also to glorie ; wherefore comfort your selves , you that thirst after holinesse , as the Hart after the rivers of water ; for whatsoever your troubles be , your end is glorie . So David , Psal. 37.37 . Marke the upright man , &c. Behold the just man , for the end of that man is peace . If a man can finde that engraven in his heart , which was written upon the Priests miter , Exod. 28.36 . Holinesse to the Lord . Hee may bee sure of glorie and happinesse with the Lord. Three Conclusions . From all of these I inferre , that no man can be partaker of life that is not called , justisied , sanctified ; for so the place affords it . Secondly , that all our hope of glorie depends upon Gods eternall election , which hee made of us in Christ . Thirdly , that all the meanes whereby wee can have this glorie made sure to our soules are , by obeying when God calls , by our justification by faith in Christ , by true holinesse , whereby we are made like to the image of his Sonne : But I come to the last fruit .

The third effect of election are good works . Of the third effect of our election . So Paul , Ephes. 2.10 . We are his workmanship created in Christ Iesus unto good workes , which God hath ordained that wee should walke in them : by these must we studie to make our calling and election sure , 2 Pet. 1.10 . from whence followes another , that is , certaintie of our salvation ; for good workes are fruits of election , and by these must we make election sure . Doct. From whence it followes , That all that doe good workes are certainly elected , and shall certainly be saved : for none can doe a good worke in respect of the ground , and forme , and end , but he that hath true and justifying faith ; Rom. 14.23 . for , Whatsoever is not of faith is sinne : The best sacrifice of the wicked is abhomination , Prov. 15.8 . Though a man could prophesie , and worke miracles , and cast out Devils , and have not true faith , the Lord will say unto him , Depart from me , Matth. 7.23 . See Isai. 66.3 . He that killeth a bullocke is as if hee slue a man ; hee that sacrificeth , as if hee cut off a dogs necke ; he that offereth an oblation , as if hee offered swines bloud ; he that burneth incense , as if hee blessed an I doll . Onely hee can doe good workes , that is in Christ by faith , and he that is in Christ by faith , is sure of salvation , though hee have no extraordinarie revelation : a damnable presumption , saith the Rhemists in their Annotat. on Rom. 8. vers. 16. The Spirit witnesseth with ours that we are the sonnes of God . And in 1 Cor. 9.27 . They say it is a faithlesse perswasion , it is the faith of Devills , not of the Apostles . So the Councell of Trent , Sess. 6. chap. 9. But alas , alas , these bee but paper-bullets , we are defended against them with a wall of brasse . First , 2 Pet. 1.10 . Wee must studie to make it sure , therefore it may bee made sure . Secondly , Paul , Rom. 8.38 . I am perswaded , which was not by revelation , but upon Christs death , vers. 32. Christs justification , vers. 33. intercession , vers. 34. Ho● non sit nisi revelante spiritu , sed ea r●vela●●o nou est aliud quim insusio s●i●tualu gratie , per quam caruis opera mortisicantur . Bernard . Epist. 108. This is not done but by the spirit revealing it , but that revelation is not any other thing than the infusion of spirituall grace , by which the deeds of the flesh are mortified : saith Bernard . It was an excellent saying of M. Tyndall , as it is remembred by M. Fox ; Christ is thine , and all his deeds are thine , neither if thou bee faithfull , canst thou be damned , except Christ be damned with thee . We know we are translated from death to life , because wee love the brethren ; 1 Ioh. 3.14 . Wee know it by our hungring , Matth. 5.6 . By our desiring to meet Christ with joy and comfort , 2 Tim. 4.8 . And seeing wee know it so w●ll , no Popish squibs can beat us off it . I come to make some use of it .

Are good workes fruits of election , Vse 1 and seales of our certaine salvation ? then let us labour to abound in good workes , let us set our hearts to doe good , and strive amongst our selves who may doe the most good : For first , wee shall honour God by our obedience . Secondly , wee shall helpe our brethren , who are partakers of the good we doe . Thirdly , we shall finde assurance in our hearts , that then we are Gods . Fourthly , we shall be in Heaven rewarded for them , for there is nothing that God would have done , but there is a reward to the doer of it : if he bid run , it is that men may obtaine , 1 Cor. 9.24 . If to fight , there is a crowne , 2 Tim. 4.8 . If to labour , there is a penny , Matth. 20.7 , 8. If obedience , Thou shalt eat the good things of the land , Deut. 28.2 . If hee command to be righteous , then blessings shall be upon thy head , Prov. 10.6 . Excellently Augustine ; True honour shall be denied to none deserving , Verus ●●nor nulli digno negabitur , prae●●ium pietatis crit i●se Deus , qui pietatem dedit . Aug. Civit. Dei , lib. 22. cap. 30. the reward of godlinesse is God himselfe who gave godlinesse . I am thy buckler and thy reward , Gen. 15.1 . From whence we all may have a wonderfull encouragement to bestow our time in doing of good workes . It remaines that I now descend from the explication of this terme to the pith of Pauls argument , which is comprized in this conclusion .

Men once elect can never bee finally cast off . Doct. A point which may bee built upon the immutabilitie of God . 2. Vpon Christs keeping of the elect . 3. Vpon Christs testimony , Ioh. 10. 4. Vpon the sealing of Gods covenant . Vnto these I may adde the authoritie of Augustine ; a a Si quispiam eleclorum pereat , tum fallitur Deus , sed nemo corum perit quia non fallitur Deus . Aug. de corrept . & gratia , cap. 7. If any of the elect should perish , then God is deceived ; but none of them perisheth , because God is not deceived . b b Herum si quispiam peroat vitto bumano vincitur Deus , sed nemo eorum perit , quia xulla re vi●citur Deus . If any of these should perish , God is then overcome by humane vice ; but none of them perisheth , because God is overcome by nothing . And against the Romanist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine , of catechizing the simple , chap. 11. out of that Ierusalem there was not any that perished . And Lombard , Non potest utrumque esse , &c. Dist●●ct . lib. 1. dist. 40. Both these cannot bee true , that any should be predestinate , and not saved . And Aquinas , Part. 1. quaest. 23. Art. 3. One predestinate may die ( in respect of himselfe ) in a mortall sinne , yet not in supposition , or in a compounded sense . And againe , Quaest. 24. Art 3. They that are written in the booke of life can never be blotted out .

The Vse is : Vse . To stay the trembling and fearefull hearts of many of Gods people in the day of temptation ; for though they fall , yet shall they rise againe ; The most just man falleth seven times , and riseth againe , Prov. 24.16 . The dearest of Gods servants may sinne , as Peter did , and as David , and yet be pardoned and received to mercie againe . Yet observe a difference betweene to sinne , and to make or commit a sinne . They sinne that deflect never so little from the strictnesse of the Law , whether it be of ignorance , infirmitie , or malice , they doe doe and commit sinne , who sinne purposely , although they have not performed the worke . As Christ said to Iudas , knowing what was in his heart , what thou doest , doe quickly : So that to d●e a sinne , is , in ones minde to purpose or devise a sinne ; and of this is the Apostle to be understood , 1 Ioh. 3.8 , 9. Everie one that doth sinne is of the Devill , and hee that is borne of God sinneth not . So the conclusion stands good , that though the elect may sinne , yet they cannot finally be cast off . You may bee tolerably well armed against Popish objections , if you remember that there is a two-fold election . 1. To the undergoing of a certaine office , as of Saul to a Kingdome , of Iudas to an Apostleship , Ioh. 6.70 . Have not I chosen you , and one of you is a Devill ? 2. To eternall life ; as Luk. 10.20 . Your names are written in heaven : In this Gods people are to rejoyce .

Secondly , that many seeme to have faith , which indeed have not , and therefore make shipwracke of a good conscience , 1 Tim. 1.19 . Of such Ezechiel ; If the righteous man fall away from his righteousnesse , Chap. 18.24 . which places are alleaged by Bellarmine , De justifi . lib. 3. cap. 12. to prove the falling from grace . And thus S. Luke himselfe speakes , Luke 8.18 . From him that hath not , that which it seemeth he hath , Perdiderunt fidem quàm viderentur potiùs babuisse quàm habu sse . shall bee taken away . They lost their faith which they seemed rather to have , than to have indeed ; saith Espencaeus on 1 Tim. 1.19 .

Thirdly , that hypocrites and unbeleevers may for a while bee counted amongst the branches of Christs owne planting , though they be not such . Everie plant which my Father hath not planted , &c. Matth. 15.13 . They are branches , secundùm praesentem justitiam , according to the present righteousnesse , non secundùm praescientiam , not according to fore-knowledge , as Ambrose distinguisheth of them .

Fourthly , Faith in Scriptures is sometimes used for the sound doctrine of godlinesse . In the latter times some shall depart from the faith , 1 Tim. 4.1 . Sometimes for the gift of miracles . If I had faith , &c. 1 Cor. 13.10 .

Fifthly , the faith of the best of the elect may decay and be shaken , be like fire under the ashes , like the soule in the time of a swounding , like the Moone under a cloud : a a Sed electorum fides aut non deficit , aut si deficiat , reparatur antequam v●ta finiatur . De Corrept . & gratia , cap. 7. But the faith of the elect , either faileth not , or if it faileth , it is repaired before life be endèd ; saith Augustine . I end all with that of Lombard , b b Sinihil à charitate Dei nos separet , quid non solùm melius , sed certius hoe bono esse potest ? Lib. 1. di●● . 17. Analysis . If nothing can separate from the love of God , what can bee not onely better , but more certaine than this good ? So I come to the third Argument .

Know yee not what the Scripture saith of Elias , &c. ] This Argument stands upon a comparison of Israel in the dayes of Elias , with the present estate of the Iewes in Pauls time . The estate of the Iewes in Elias his time , is expressed in 1 Kin. 19.14 . Elias complaineth , Lord they have digged downe thine altars , &c. To which the Lord answereth , vers. 18. Yet have I left me seven thousand in Israel , &c. The state of the Iewes in Pauls time , is Rom. 11.5 . Even so at this time is there a remnant . In the Argument I observe , 1. Whither Paul goes for resolution , to wit , the Scripture . 2. The resolution , which containes , 1. Elias his complaint , vers. 2 , and 3. 2. Gods answer ; But what saith the answer of God , vers. 4. 3. The application that Paul makes of it to his present use ; Even so at this time , vers . 5. I begin with the first : whither Paul goes for resolution , that is , the Scripture .

The Scripture is able to make us wise unto salvation , Doct. through faith that is in Christ Iesus , and is profitable , &c. 2 Tim. 3.15 . That the man of God may be absolue and perfect . Or as Salomon speakes , Prov. 2.9 . The word will make us understand righteousnesse , and judgement , and everie good path : we must repaire to the Law and testimony , Isa. 8.20 . and above that which is written we may not presume , 1 Cor. 4.6 . When one asked Christ what hee might doe to be saved , hee referres him onely to the Scriptures , How readest thou ? and , What is written ? Luc. 10.26 . So Abraham answered the rich Glutton , They have Moses and the Prophets , let them heare them , Luk. 16.29 . So the conclusion stands good . That for resolution of doubts in things to be beleeved , we have recourse onely to the word of God : The Scripture alone is a sufficient Iudge of controversies ; unto this , for satisfaction marke yee what Basil saith to Eustatius a Physitian : Epist. 80. Let the holy Scriptures be arbitrators betweene us , and whosoever hold opinion consonant to the divine Oracles , let the truth be adjudged on their sides . Lib. 5. And Optatus , disputing against Parmenian the Donatist , presses him thus ; A Christian cannot be judge betweene us , he is one partie ; a Pagan cannot , he knowes not the mysteries of Christianitie ; a Iew cannot , In iis quae apertè positasunt in Scripturis inveniuntur illaomnia quae continent fidem moresque vivendi , spemscilicet atque charitatem . Aug. de doct. Christ . lib. 2. cap. 9 Eccles. hist. lib. 1. cap. 7. he is an enemie to baptisme : quaerendus è coelo judex , we must seeke for a judge from heaven . And yet to what end should wee knocke at heaven , when wee have one in the Gospell . If they will beleeve the authoritie of Austen it is plaine : In those things which are openly set downe in Scriptures , are found all those doctrines which containe faith and manners of living , to wit , hope and charitie . And the Emperour Constantine made this speech to the Bishops of the Nicene Councell , as Theodoret reports it ; Laying aside all contentions , let us out of the divinely inspired Scripture take the resolution of those things we seeke for . See Augustine against Maxim . Arian . Bishop , Booke 3. Chap. 14. Nec ego Nicenum , nec tu Arimense concilium , &c.

And therefore this serveth to blame our adversaries of Rome for denying this truth , Vse 1 The Papists confu●ed . and making not Scripture , but the Church , and that Church the Pope to bee supreme Iudge of all controversies : The causes of this I conceive to bee two . 1. That they make themselves Iudges in their owne cause ; for who sees not , that if the Church be Iudge , and rule , and themselves the Church , which way the verdict will goe ; especially when they see the Pope with infallible judgement mounted upon the Tribunall , and made Interpreter of all evidence that can be brought in . When Scriptures , Fathers , Councels must all bee expounded by his judgement : for by the Church we meane her head , that is to say , Tom. 3. disput. 1. quaest. 1. punct . 1. the Roman Bishop , saith Gregorie Valence . Yea , the whole authoritie of the Church universall abides in him , saith Aquinas . In briefe , ●a . ●ae . quaest. 11. Art. 2. this is it that they would have , that no triall may passe , unlesse you be resolved to stand to the word of themselves that are arraigned . 2. Because they know and confesse the most and greatest points of their religion , yea , welnigh all wherein they dissent from us , have no foundation on the Scripture , Orthodox . Explic . lib. 2. but as Andradius speakes , would reele and stagger if tradition supported them not . Therefore Brislow in his last Motive dealt surely and circumspectly for his Romish faith , where teaching his Scholl●r how to deale with his adversarie , he bids him first get the proud heretique out of this castle of onely Scriptures , into the plaine field of Traditions , Miracles , Councels , Fathers , and then like Cowards they cannot stand . And it is most true , that put Scripture to silence , set up the Pope as Iudge , give him authoritie to make and repeale Lawes , use Traditions , approve Councels , expound Fathers and Councels , make something of nothing , use his will for a reason , let us say as they doe , and then the Protestants must needs be convicted . In that one assertion of Bristow I note ; 1. That the most of their religion hangs only up on Tradition . 2. It is but vaine to alleage Scripture , for they grant that it cannot be proved but by Tradition , and therfore Saunders was surely in some Irish fit , when he cried out so vehemently , wee have most plaine places of Scripture for all points of our faith . I should here defend the perfection of Scripture without Tradition , but I rather draw a word of use for you , and so proceed , viz.

The second Vse is , Vse 2 to commend unto you the carefull reading and studying of Scriptures ; for if we be in doubt which way we must walke , this is that lampe to our feet , &c. Psal. 119.105 . If we want wisdome , that is your wisdome and understanding , Deut. 4.6 . If you be not resolved of the truth , this will resolve you , for it is the word of truth , Ephes. 1.13 . If you doubt of life , they will restore it , for it is the word of life , Acts 5.20 . If you doubt of your reconciliation , this will seale it , for it is the word of reconciliation , 2 Cor. 5.19 . If thou bee not as yet regenerate , this will worke it , 1 Pet. 1.23 . this is the field where the Merchant may finde treasure , Matth. 13.44 . O then let this Booke bee alwayes about us , as Alexander kept Homers Iliads , pro viatico rei militaris , for his fellow and companion in all wars ; Let us not spare to be ambitious of that commendation which Eusebius gives of S. Origen , Histor. Eccles. lib. 6. cap. 2. that hee could repeat all the Scriptures at his fingers end , let us follow the advice of Macrina , Basil . Epist. 74. foster-mother to S. Basil . who would have Parents to bring up their sonnes after the example of Timothy , 2 Tim. 3.15 . Let us not spend more time in reading the writings of men , than in perusing the Tables of God , nor spend that time in reading of Playes and unprofitable Pamphlets , which wee might spend in reading the Scriptures , which would make us wise unto salvation , nor plod more upon the Lawes of men than of God , but devoure this Booke as the Angell commanded Iohn , Apoc. 10.9 . feed upon this rowle , as the Prophet , Ezek. 3.3 . Bee carefull to performe in deed , as much as God gave Ioshua in charge , Iosh. 1.8 , &c. And in regard wee have all these blessings by the Scripture , let us ever blesse God for giving us such a glorious light , and desire of God , never to take away this mercie from us . And so I come to the request that Elias makes unto God against Israel .

He makes request unto God against Israel . Exposition . ] There is , saith P. Martyr , a double expostulation of men with God . In Rom. 1. When they lament in Gods hearing , the sinne and impietie of the people , and signifies how highly they are grieved when the people start away from God . 2. When men carried with too much zeale doe , as it were , charge God of negligence in his owne cause , and seeme to be offended that God suffers the wicked so far to prevaile against his Church . The one was surely in the Prophet , and it is well if not the other ; and againe , hee makes request not out of hatred , as desiring of God their everlasting ruine , for surely hee was acquainted with Samuels rule , 1 Sam. 12.23 . But out of the nature of the Prophets , saith Soto , In Rom. 11. who many times by the phrase of praying against , doe prophesie what shall come against a people , as Ierem. 18.21 , 22 , 23. Deliver up their children , and let them drop away by the sword , forgive not their iniquitie , put not out their sinne , but deale with them in anger . And yet is it not unlawfull to pray against a malignant Church , O●imus in malis malit am , d●●igi mus natura● & ercaturam . odim●s qued se● it homo , amam●s quod fecit Deus , f●cit Deus bominem bomo p●ccalum August in Psal 139 Medi●us d●ligit aeg●otum , ●orbum odio hob●t . Aug. de Te● pore , Serm 148. that God would restraine their wrath and furie , as doubtlesse Elias did here against Ahab and Iezabel . So that wee observe the rule of Augustine ; we hate malice in evill men , we love nature and the creature ; wee hate that which man made , we love that which God made ; God maketh man , man sinne . And againe , A Physitian loves the patient , hates his disease . Thus the words being plaine , the first thing I observe is this :

The mutuall conference between the Prophet and his God : one complaines , the other answers : Whence observe that There is a familiaritie betweene God and his children . Doct. Our conversation is in Heaven , said the Apostle , Phil. 3.20 . therefore he could not chuse but be familiar with God , and how this familiaritie growes , the Prophet tels , Micah 6.8 . Doe justly , love mercie , humble thy selfe , this is to walke with God . So did Enoch before the floud , Gen. 5. he walked with God , vers . 22. So did Elias , he talked familiarly with God , the Lord questioning and Elijah answering . what doest thou here Elijah ? and he answered , I have beene verie zealous for the Lord , &c. 1 King . 19.13 , 14. So was Abraham familiar with God , Gen. 18.11 , 23. to the end . So Moses sometimes tarried with God fortie dayes and fortie nights together , Exod. 24.28 . Sometimes the Lord talked with him face to face , Exod. 33.11 . And this is signified by many phrases in Scripture , as that he will come into a man and sup with him , Apoc. 3.20 . That we are made neere unto God , Ephes. 2.13 . That we are the habitation of God by the spirit , vers . 22. That wee are the temples of God , 1 Cor. 6.19 . Sometimes that we are his friends , Ioh. 15.14 . Sometimes his brethren ; sometimes that Christ and we are all one ; For he that sanctifieth , and they that are sanctified are all of one , therefore hee is not ashamed to call them brethren , Heb. 2.11 . And there is such a league and familiaritie , that the Godly have a kinde of command over God , as one friend of another . Sometimes it appeares in staying his judgements , as Genes. 19.22 . H●ste thee away , &c. So God to Moses , Let me alone , that my wrath may wex hot , Exod. 32.10 . So when God purposed to destroy Israel , Moses stood in the gap , Psal. 106.23 . Sometimes to procure blessings . Euseb. Hist. Eccle● . lib. 5. cap. 5. Eusebius reports , that when the Romans warred with the Germans and Sarmatians , being undone for want of water , the Emperour was informed , that there were some in the Armie , which were a Christian Legion , that could command any thing they needed , who being moved to give their assistance for the releefe of the Armie , fell downe upon their knees and prayed , upon which presently followed a terrible th●nder that destroyed the enemie , and plentifull raine , whereby the Armie was releeved ; in memorie whereof they were honoured with the name of Fulm●nea Legio , i. The thundring Legion . And not onely Christians , but even old Heathens have had a familiaritie with their Gods , as Plut rch reports in the life of Numa , that Numa was alwayes with the Goddesse Aegeria , though amongst the Phrygians Atte , amongst the Bithynians Herodo●us , amongst the Areadians Endi●ion , haue familiarly parlied with their Gods . So was Hyacinthus and Admetus with Apollo , Sopho●les with Aesculapius , Hesiodus , Pindarus , and Hipp●litus , who as often as he passed the sea , the Oracle would utter this Heroicke , Dulceiterum caput Hippoliti , &c.

If you desire to know how wee may come to this familiaritie . See Micah 6.8 . where there are set downe three wayes to attaine it . 1. Deaing justly . 2. Loving mercie . 3. Humilitie . And Isidore , Hee that will alwayes bee with God , ought to pray often , to read often . Qui v●●t s●mper esse cu● Di● , debe● srequenter ●●are , frequenter le●●re Isict . de Sun . mo B●no , lib. 3. cap 8. Vse of comfort . The which may teach us to admire the happie estate of Gods children , even then when in the hardest exigents , in the height and rage of Fortunes malice , they seeme to sit as widdowes without comfort , mourning ; as orphans without hope , lamenting ; as the rejectany off-scoure and impurest metall they seeme to bee washt and swept away without regard ; for even then they hold a sweet parley , and pleasant conference with God ; their hearts are fixed upon their Maker , their love is upon Christ their head , and Christ he is in heaven , and therefore they can feare no drowning . O happy you that are godly , when men oppresse you , you may make your complaint unto God , when they wrong you , you may open your mindes unto God ; whatsoever you endure ; you may ease your hearts , by telling your griefe unto God ; whatsoever you aske , you may have it of God ; and here I might honour the godly above the wicked : The worldling hath familiaritie with Mammon , the other with God ; the wanton with his Dalilah , the other with his God ; the Drunkard with Bacchus , and his Priests and Knights , the other with his God ; thou art more familiar with men , he with God ; thou hast more countenance from men , hee from God . So I proceed to a second conclusion . Elias stands up against Ahab and Iezabel in behalfe of Israel : from whence the proposition is .

Prophets and good men must stand in the gap to defend the people of God from persecution . So did Moses for Israel ; God had destroyed , had not Moses stood in the gap , Psal. 106.23 . And not only against persecutions of men , but even against God himselfe . As Ezek. 22.30 . I sought for a man that might stand in the gap . So did Phinchas , Numb. 25.11 . Phinehas the sonne of Eleazar hath turned mine anger away from the children of Israel . So did Abigail stand in the gap to turne away destruction from the house of Nabal , 1 Sam. 25.34 . As the Lord liveth , except thou hadst hasted and met me , there had not beene left unto Nabal by the morning light , any that pisseth against the wall . And they that hinder God himselfe from hurting , can easily hinder man from destroying , now God cannot destroy when his servants stand against him , as Gen. 19.22 . and Exod. 32.10 . Let mee alone : nay hee will not , Genes. 18. and most plainly , Ierem. 5.1 . Plutarch reports that at the sacking of Cities , those houses which were built neere to any Temple of the Gods were never toucht , when all the rest were ruinated and burned . Such are the Prophets and good men , even temples of God , 1 Cor. 6. which procure immunitie and freedome from all dangers in the day of trouble , which may bring us in love with good men , and make us labour to get them amongst us , that wee may say with Micah , Iudg. 17.13 . Now know I that the Lord will doe mee good , &c. But I will not dwell on this , but come to the weapons which they use , viz. complaints , requests , & teares ; from whence I observe this conclusion .

Prayers and complaints unto God are the Churches best weapons against enemies . Doct. For Elias that was skilfull in the Christian warre , makes choyce of this . See when Israel warred with Amalek , in Exod. 17.11 . While Moses held up his hands Israel prevailed , but when hee let his hands goe downe then Amalek prevailed . You shall finde in 1 Chron. 5.20 . when some of Israel warred with the Hagarims the sonnes of Ishmael , that in the midst of the battell they cried unto God , and hee heard them , and gave their enemies over into their hands . This was it that Salomon desired of God after the building of the Temple , When thy people shall goe out to bettell , and shall pray unto the Lord toward the house that I have built , heare thou in heaven their prayers , and judge their cause , 1 Kin. 8.44 , 45. a a O admirabilem p●arum precum ●●m , quibus coe●●stiacedant , ●ostes 〈◊〉 m●●us illa , quae victoriae suae ●●ophaea in ipsis coe●● or bibu● sigit . O the admirable power of godly prayers , to which heavenly things give place , that hand terrifieth the enemies , which fasteneth the tokens of its victorie in the celestiall orbes ; saith Bucholcerus . S. Augustine giving the reason why David put off Sauls armour when hee went to fight with the Philistim . b b My 〈◊〉 . ratio●● 〈…〉 , sed spiritua●●a . 〈◊〉 st . 〈◊〉 31. By a mysticall reason signisi● the Churches weapons not to bee carnall but spirituall . He was c c 〈◊〉 non ●●rro , sed side & votis . armed not with iron , but with faith and prayers ; saith Bernard . Pl●tarch in the life of Pyrrhus , saith of Gyneas a Thess●●ian Orator , that hee overcame moc by words and sp●e●hes , than Pyrrhus by the sword ; so in this ease . And therefore Paul describing the Christian armour , having mentioned the girdle of veritie , the brest-plate of righteousnesse , the shield of faith , the helmet of salvation , the sword of the spirit ; in the last place saith , that wee must pray alwayes with all manner of prayers and supplications , &c. Ephes. 6.18 . So that wee must use for our weapons , prayers and teares , wherewith the Christians in the Emperour Antoninus his Armie procured victorie over the Quades , as Dion in the life of Antoninus . And with which Ambrose opposed Valentinian , In Theod Hist. Eccles. lib. 4. cap. 12. when he would have excluded him out of his Church . It was well said of Gregorie Nyssen of prayer , Optimus d● mientrum cus●●s , cert●ssi anavigan●● msal●s , t●tissi●●um viatoribus scutum . that it is , The sleepers best keeper , the S●ylers surest safetie , the Travellers safest shield . Surely one prayer is more powerfull to procure a victorie than ten swords ; wherefore when wee begin to fight for the Church , let us take the same weapon as David did in Psal. 3. Lord how many are mine enemies , how many are they that rise against me , &c. thorow the whole Psalme .

Which shewes , Vse 1 1. That the Defender of the Church is God , who saveth not with sword , nor with speare , as David said to Goliah , 1 Sam. 17.47 . that salvation is of the Lord , Psal. 3.8 . that the horse is but vaine , Psal. 33.17 . That so wee may give all the honour of our victories , and the glorie of our deliverance onely unto God .

2. Vse 2 That if wee be in feare that the enemies of the truth , and Abettors of superstition and idolatrie should come to have power and authoritie in our land , wee see what weapons wee have to withstand them , viz. prayers , and teares , and complaints unto our God . Wee must pray that our King and Queene may be nursing fathers , &c. Isai. 49.23 . not like Ahab and Iezabel to devoure the people of God . If you feare that a barbarous nation should possesse our Land , pray against it ; if you feare that wee may live miserably in our Land , you have teares , and sighes , and groanes , and complaints , and prayers , poure out these to withstand , and when this people prayeth , then Lord heare thou in Heaven , and judge their cause : And so I come to the complaint it selfe .

VERS. 3. Lord they have killed thy Prophets , Vers . 3 and digged downe thine altars , and I am left alone , and they seeke my life .

WHerein I note first , to whom it is made ; to the Lord : not Elohim , nor Adonai , nor lah. but I●hovah , a name of foure letters , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unspeakable , as Hierome speakes in an Epistle to Marcella , not onely for reverence of the Deitie , Lib. de Trinitate . as Tertullian , but also because it can be affirmed of none but God . The word signifies the eternall , simple , perfect being of God , the Creator , Author , Preserver of all things , which were , are , or shall be . And one that is most true and faithfull in his promises . Of the first the Apostle speakes , Apo● . 1.4 . Christ yesterday , to day , and the same for ever . Of the second , Rom. 11.36 . Of him , and by him , and through him , &c. Of the third , Exod 6.2 , 3. I appeared unto them by the name of Almightie , but by my name Iehovah was I not knowen ; hee was knowen by his name Almightie , in creating the world , and destroying it by water , but not by Iehovah , because hee had not yet performed the promise of bringing his people out of Aegypt . All of these are noted in Isa. 43. I am the Lord , there is the first , at vers. 11. Secondly , None can deliver out of my hand , there is the second , at vers. 13. Thirdly , I will doe it and none shall let it , ibid. vers . 13. there is the last . From these doe arise three conclusions .

1. That he alone is God and none other , hee only is Iehovah , as Deut. 4.35 . Vnto thee it was shewed , that thou mightest know that the Lord is God , and that there is none but he alone .

2. That God alone rules , commands , and governes all things , gives life and being unto all things .

3. There is not a word gone out of his mouth , that shall not most certainely come to passe .

The Vse of the first is , Vse 1 to confute the grosse opinion of the Manichees , who made two Gods , the one good , the other evill ; the one the worker of good , Lib. de Heres. cap. 46. the other of evill ; as Augustine taxeth them ; which the Marcionites first learned out of Plato his first Booke of Lawes , Stromat . lib. 5. as both Clemens Alexandrinus , and Danaeus upon Augustine shew .

The Vse of the second is a wonderfull comfort to the hearts of Gods servants ; Vse 2 for if God rule , and command all , then the wicked be they never so powerfull and bloudy ; cannot touch or hurt the weakest childe of God , except the Lord give allowance to doe it . Therefore make God our friend , and who can be against us ? Rom. 8.31 . We may say with David , Psal. 56.4 . I have put my trust in God , and will not feare what flesh can doe against me : And most excellently in Psal. 27.1 . The Lord is my light and salvation , whom should I feare ? the Lord is the strength of my life , of whom should I be afraid ?

The Vse of the third : That if God be true , Vse 3 and the same for ever , and that no word of his shall faile , this is the infinite consolation of Gods children . Is he still the same ? then remember how God hath used his power for the deliverance , his wisdome for the instruction , his mercie for the comfort of his servants , hee will doe the same for us . 2. It brings infinite feare and terrour to the wicked . Is God unchangeable ? then looke to it , for hee will surely execute his threatnings , if you prevent them not by unfained repentance . So I come to the words of the complaint .

They have killed , The branches of E●●as complaint . &c. ] The branches of the complaint are three . 1. That they had slaine his servants the Prophets . 2. They had digged downe his Altars . 3. They sought his life . I begin with the first . The Prophets were men of speciall use , place , service , neere unto God , the guides and teachers of the people , and the furie of Ahab and Iezabel were directly bent against them .

In time of trouble and persecution , Doct. the wicked persecute none so much , as the best and neerest unto God . This Christ himselfe fore-told the Iewes ; I shall send unto you Prophets , Wise-men , and Scribes , but you will kill them , and crucifie them , and scourge them , and persecute them from Citie to Citie , Matt. 23.34 . When the Church endured persecution under Herod , who was also called Agrippa , nephew unto Herod the Great , hee bent himselfe against the brother of Iohn , and killed him with the sword , and when he saw that this pleased the Iewes , he proceeded against Peter also , Acts 12.2 , 3. that the holy men of God may take up that complaint of Hypemnestra in the Poet , when shee was cast into prison , because shee would not slay her husband , as her other sisters had done .

Clausa domo teneor , Ovid. Epist. gravibusque coercita vinclis , Est mihi supplicii causa fuisse pium .

Sometimes they are vexed by seeing the ungodly deeds of the wicked , Carda piè viventium perditu suu morrbies cr●ciant . August . de Civit. Dei , lib. 18. cap. 51. Malè vivens ctsi non faciat consentientem , tamen cr●ciai sentientem . Ars●lm . in 2 Tim. 3. as Augnstine , They doe by their naughtie manners vex the soules of the godly . And the Sodomites vexed the soule of Lot , 2 Pet. 2.8 . And , The wicked although hee cannot make him consent unto , yet vexeth him seeing and perceiving his wickednesse ; as Anselmus . But alwayes they bend their bowes against the best . If Herod behead but one , it shall be Iohn : if Ahab put but one in prison , it shall be Micah : if Ieroboam banish but one , it shall be Amos : there is nothing that stopt the mouths of the Iewes , but the delivering up of Iesus : wicked Barabas shall escape , but Christ shall not , as the King of Aram did with Israel , 1 King . 22.31 . See above in Matth. 4.1 . If there be a Moses like to deliver Israel , hee must bee banisht , Exod. 2.15 . If a Nehemiah , then Sanballat , Tobias , the Arabians will fight against him , Nehem. 4.7 . If Zerubbabel , &c.

The Vse is : To teach us , that if ever we begin to bee good , wee looke for trouble , Vse . and arme our selves against it , as it was with Israel while they lived in Aegypt , they did eat onions and garlicke , they had peace and rest ; but so soone as ever they turned their backs on Aegypt , and set their faces toward Canaan , then were charriots provided , and horses saddled , and men of warre sent after them to pursue them . While Paul breathed nothing but threatnings , studied nothing but to sucke the bloud of the Disciples , practised nothing but crueltie , aimed at nothing but the ruine of all the Churches ; wee read of no enemie that opposed him : but when he was once wrapt up in a heavenly vision , baptized into the name of Christ , and preached in the Synagogues , then did the Devill raise armes against him , and suborne desperate Iewes to murther him , Acts 9.24 . It fares with good men , as it doth with the silly bird that is taken in the snare , so long as shee is still , she feeles no hurt , suspects no danger ; but when she prepareth to flee away , then she feeleth her selfe intangled , &c.

Againe observe , that when they meane to beat all profession of God to the ground , and to bring all the people to worship Baal , they lay sore to the Prophets , and in the first place dispatch them , from whence it followes ,

That if the Prophets were once made out of the way , the people would quickly fall from God . Doct. What would men doe if there were no Prophet to admonish them when they fall from God to idolatrie , if they refuse to heare the Prophets when they have them ? In 2 Chron. 24.18 , 19. they left the house of the Lord God of their fathers , and served Idols in groves ; yet God sent Prophets to bring them againe to the Lord , but they would not heare . The Prophets are such as Elisha called Elias , 2 King . 2.12 . My father , my father , the chariots of Israel , and the horse-men of the same . Father , to signifie the love and good will of Prophets to the people ; and the chariots and horsemen , that is by a metaphor , the power and strength of Israel , saith Iunius ; the Prophets they are the Seers , 1 Sam. 9.9 . He is now called a Prophet , that was in old time called a Seer ; and if the Seers were once out of the way , into what error would not the blinde multitude suddenly fall ; and the point will bee cleare , if wee consider the Prophets dutie , which if undone , the people must needs fall . First , he reproves them for sin , as Moses did Aaron and the people for making the golden Calfe , and had there beene no Prophet to reprove , they would have gone on in their idolatrie , Exod. 32.21 . Secondly , to denounce judgement upon Idolaters , to keepe the people from that sinne . So Elias , for idolatrie erected by Ahab , proclaimeth a famire and want of raine for three yeares and six moneths , 1 King . 17.1 . Thirdly , they be messengers to acquaint the people with the will of God , as Iethro wisht Moses in another case ; Admonish them of the ordinances and lawes , and shew them the way wherein they must walke , and the worke they must doe , Exod. 18.20 . Now if the Prophets be taken away which should admonish , if the Prophets bee made away which must threaten sinners , if there be no Prophets to lead them , or speake to the people from God , how should they chuse but fall to everie sinne against God ? And therefore when wicked men would mislead the people into a wrong path , they take a ready course to put out their eyes , and take away the Seers which are the Prophets . Therefore it is that they contend especially with the Prophets , that they may all lament with Ieremie , Woe is mee that I am a contentious man that strive with the whole world , Ierem. 15.10 .

The Vse is : Vse . To teach the people to reverence and make much of the Prophets , that are exposed to so many wrongs and indignities for their sakes , and that hazard their owne lives , to teach the way of God . It is true of them which Bernard said ; a a Veritas illa quae non sine stupore auditur , non sine timore praedicatur . Be●n . De Coena Domini , Serm. 2. That truth which is not heard without asto nishment , is not preached without feare . Or as Vives ; b b Non audent dicere quae tenentor scne , pericul●su● . est docere quod bonesium est disce●e . De causis artic. corrupt . lib. 1. They dare not speake what they are bound to know , it is dangerous to teach that which is honest to learne . O love them that teach you , that be eyes to guide you , that be Seers to goe before , that stand in danger of their owne lives to save yours , pray that God may still open their mouthes , that they may speake the truth boldly , that they may be preserved from evill men , 2 Thess. 3.1 . pray that the swords of the wicked may never bee stained and embrued with Prophets bloud , but that they may bee preferved by God , and you may bee taught by them , that they may preach , and you may heare , and both may live in the feare , and die in the favour of God . And so I come to the second part of his complaint .

They have digged downe thine Altars , ] The second part of the Prophets complaint . Not the Altars of the high places , for they are commended who destroyed them , as Iosiah , 2 King . 23.12 . nor were they those altars which Ieroboam set up for his golden calves , these were not the Lords Altars ; nor the Altars in the Temple at Ierusalem , for they were not in the dominion of Israel , against whom Elias complaines : But Peter Martyr thinkes they were Altars erected by Abraham , as Gen. 12.7 . and Isaac , Gen. 26.25 . and Iacob , Gen. 33.20 . though it is likely these continued not so long . Paraeus thinkes it to be a figurative speech , understanding by Altars , the true worship of God , Haimo is of opinion , that they were Altars built by the godly of the ten Tribes , because they could not goe to Ierusalem . I doe best approve the judgement of Osiander , that they were Altars built or erected by the command and direction of God , as by Samuel and Elias , who had Gods extraordinarie direction for erecting and building of Altars . From whence I doe observe .

When bloudie men goe about to overthrow Gods worship , Doct. Wicked men overthrow the meanes of Gods service . they doe not onely make havocke of the men , but take away all meanes and helpes that others might have to serve him . They killed the Prophets before , and now the Altars must downe .

Carion Booke 2. Chron. reporting the persecution of Antiochus Epiphanes , saith , that when he would bring all the people from God to worship the Idoll of Iupiter Olympius , he first slue all that would not forsake the Law of Moses ; yet this would not serve , but hee caused all the bookes of Moses to bee burnt , that so they might have no meanes to worship God . So Iulian drawing the people from Christ , not onely slue them , but forbade them the schooles , and tooke away all meanes that the Christians had of knowing Christ . When Gebal , Ammon , and Amalek conspired against the Church , they hold a councell how they may destroy them , Psal. 83.3 . they take counsell and consult ; and what doe they determine ? 1. To cut them off from being a nation , vers. 4. 2. Let us take the house of God for our owne possession , vers. 12. and Psal. 74.9 . They say in their hearts , let us make havocke of them , and then burne up all the houses of God in the Land .

And if God suffer the wicked to prevaile thus farre , what hope may his children have ? surely they have an Altar in heaven whereon to offer spirituall sacrifice unto God , even Christ who is called the Altar under which the soules of the Martyrs lie , Apoc. 6.9 . And there is no other Altar from whence God will receive a Sacrifice but from Christ , saith Augustine . Contra Faust . Manich. lib. 20. cap. 18. From whence it followes by way of corollarie , That though wicked men doe what in them lyes to hinder Gods worship , yet still in Christ they can please God ; Doct. still upon that Altar they can offer unto God . The wicked dispute against Gods truth with the swords

Againe observe , That wicked men when they cannot evict Gods children by arguments , fall upon them with the sword , as Alexander did Gordius his knot . Thus they disputed with Elias ; thus the Scribes and Pharisies with Christ , when they could not evict him , then they would stone him , as when he had proved himselfe to be God , they tooke up stones , Ioh. 10.30 , 31. and at last crucified him . So Heathens alwayes disputed against Christians with fire and sword : as when they would disprove the resurrection , they kept them from buriall , they tore them in peeces by beasts , burnt them to ashes , cast them into Rhodanus , as Eusebius . Lib. 5. cap. 10. And thus doe those souldiers that fight under the banner of Antichrist at this day , when they cannot defend their rotten religion by argument , then sword , and bloud , and fire , and powder must make it good .

Dumque ego pugnando superem , Ovid. Metam . lib. 13. tu vince loquendo .

They are not content to heare us dispute , they will sight it out . But this by the way . I come to the third part of the complaint .

I onely am left . ] No , The third part of the Prophets complaint . Elias not alone . Obadiah hath hid an hundred in a cave , 1 King . 18.4 . and are there not seven thousand that have not bowed the knee to Baal , how art thou alone ? Yet he is alone in regard that in all the ten Tribes , there is none that outwardly professeth God , but hee alone . Observat . Christs Church son ctimes searcely visible . Whence note : That Gods Church may sometimes bee so small , that there is scarce one professour to be seene : In a sloore there may bee much chaffe and little wheat , in a rocke many stones and few jewels , Satan may have a kingdome , and Christ but a little flocke , Luke 12.32 . It is like Bethlem in Iudah , a little one , Micah 5.2 . Like Noahs floud , ebbing and flowing ; like Noahs Dove , going and comming ; like the Moone waining , as well as growing ; and sometimes so eclipsed , that the Sunne of righteousnesse seemes utterly hid . It was once contained in the family of Seth , they onely are sonnes of God , Gen. 6.2 . once in a narrow fold , the Arke ; after Abrahams time in Canaan , and yet in Canaan moe goats than good sheepe : for , Though Israel be as the sand of the sea , yet a remnant shall be saved , Rom. 9.27 . Divide the whole world into three parts with Ptolomie , or into foure with some later writers , or with some Geographers into six , and you shall not finde one of six that professe the true God . The true professors are driven into a narrow compasse of the North-west , and in that company take out Atheists , Papists , Neutrals , Worldlings , Hypocrites , the remainder will bee verie small , a man may almost say of them , as Iuvenal , Satyr. 13. Rari quippe boni , numero vix sunt totidem , quot Thebarum portae , &c.

The use is : Vse . Lib. 2. cap. 16. To censure the Papist for making multitude a note of the true Church . So Theod. brings in Constantius the Emperour disputing with Tiberius Bishop of Rome . De notis Ecclesiae , cap. 7. Noli numerare sed appende , noli numerare turbae hominum incedentes vias laetas , &c. Pauci per angusta●● viam incidunt . Aug. in Psal. 39. The whole world is of this opinion , and who art thou . So Costerus in his Enchiridion , and Bellarmine argue quite against the doctrine of S. Augustine ; Doe not number , but ponder , doe not number the multitudes of men , walking in joyfull wayes , &c. Few walke by the strait and narrow way . Quite against Chrysostome ; A Church consisteth not in the multitude of number , Non in numeri multitudine , sed in virtutis probitate consistit Ecclesia . Chrys. Ad pop. Antiech . Homil. 40. but in the goodnesse of vertue . Elias was one : But where was this note in the time of the ten persecutions ? yea quite contrarie to Davids complaint , Psal. 12.1 . Helpe , Lord , for the godly man ceaseth , for the faithfull faile from among the children of men . I should here shew , 1. That there was a Church though many corruptions were in it . 2. The comfort that wee may have , though we live in evill times , that as Elias appeared glorious , so we . But I passe to the next point .

They seeke my life also . ] Hee would doe them good , they would hurt him , hee would save their lives , they would destroy his ; this is the reward that Prophets have at the hands of wicked men , The more a man seekes to save them , the more bitter they are against him . Ieremy is sent to the men of Anathoth , the man riseth early and cries in the citie , Chap. 11.7 . And what is his reward ? Let us destroy the tree with the fruit thereof , cut him out of the Land of the living , that his name bee no more in remembrance , vers . 19. Prophesie no more lest thou die , vers . 21. Thus did Ahab with Micaiah , Herod with Iohn , Ieroboam with Amos ; Hic pietatis honos , This the reward of pietie . The more we cast holy things before dogs , and pearles before swine , the more wee are rent and torne of them . It was a true saying of Lactantius , a a Veritas loquendi grande praesagit malum . Lactant. Instit. lib. 4. cap. 26. Truth doth presage great evill to the speaker . And a true saying of Augustine , b b Amantimpii veritatem lucentem , oderunt redarguentem . Aug. Confess . lib. 10. cap. 23. The wicked love the truth shining , hate it reproving . And a true saying of Hierome against lovinian , c c Amara est veritas , & quisquis eam praedicat , amaritudine satiabitur . Hier. contralovin . lib. 2. The truth is bitter , and whosoever preacheth it shall be filled with bitternesse . This is the misery of Prophets , they cannot speak the truth to the wicked , but they question of their lives . Well then , shall we looke backe when we have put our hand to the plough , and spare to speake the truth ? God forbid .

Tu nè cede malis sed contra audentior ito .

For what are they that trouble you , Ruffin . lib. 1. cap. 34. but Nubeculae citò transiturae , Clouds soone passing away : as Athanasius said of Iulian , they must answer God and you for the hurt they doe you : Carion . Chron. lib. 5. as Iohn Husse said of those that put him to death , After an hundred yeeres yee shall answer God and mee . And therefore wee must comfort our selves with that which Fulgentius said of Lazarus ; Quid si sine domo & non sine Domino , sine veste si non sine fide , sine cibo & non sine Christo ? O pedes seliciter vincti , quisolventur non à Fabre , sed à Damino . Cypr. Epist. 77. What if without an house and not without a master , without a garment if not without faith , without meat and not without Christ ? And with that of Cyprian to the Martyrs , O feet happily bound , which shall be loosened not by a Smith , but by their Lord and Master . And therefore they must bee warned of this that enter into this high calling , and you must bee taught to pray for their preservation , 2 Thèss . 3.1 . And so I come from Elias his complaint to Gods answer .

VERS. 4. Vers . 4 But what saith the answer of God to him ? I have reserved unto myselfe seven thousand men , which have not bowed the knee to Baal .

IT is Gods reply to Elias his request , wherein observe , 1. A short preface , what saith the answer of God . 2. The answer it selfe , I have reserved , &c. Before I come to the answer which is the substance . In the Preface I observe this conclusion . That when the servants of God cry and complaine unto him in the bitternesse of their spirits , the Lord doth alwayes answer them ; when this Elias strove with Baals Prophets , see how he cryes ; Heare mee , O Lord , heare mee , and let this people know that thou art the Lord God ; and presently the sire fell , and consumed the burnt offering , 1 King . 18.37 , 38. When Israel had sinned , and God threatned , that his wrath should wex hot against them ; Then Moses complained , and cried unto the Lord , and said , Why doth thy wrath wex hat , why should the Agyptians say , hee hath brought them out malitiously to slay them ; turne therefore from thy fierce wrath , and change thy minde from this evill towards thy people : then the Lord changed his minde from the evill which he threatned , Exod. 32.14 . So when they murmured , and God threatned , and Moses cryed , and the Lord answered ; I have forgiven them according to thy request , Numb . 14.20 . There is a most pregnant example , 1 Sam. 7.6 , 9. When Israel was oppressed by the Philistims ; It is said that they gathered together in Mizpeh , and drew water , and powred it out before the Lord , and fasted , ver. 6. The Chaldee sayes , they drew water out of their hearts , and after this Samuel cryed , and then the Lord answered , vers. 9. and this God hath promised to strangers and widdowes . If thou vox and trouble such , and they cry unto mee , I will surely heare their cry , Exod. 22.23 . I need adde no more , if you take with you that of David , 2 Sam. 22.7 . The pangs of death compassed mee , the flouds of ungodlinesse made me afraid , the sorrowes of the grave compassed me about , the snares of death tooke hold of mee : But in tribulation I did call upon the Lord , and cried unto my God , and hee did heare me out of his Temple , my cry did enter into his eares . And this is a rare privilege , which none have but his servants ; The righteous cry , and hee heareth them , Psal. 34.17 . as for the ungodly it is not so with them . God heareth not sinners , Ioh. 9.31 . God heareth not the enemies of his servants ; They looked about , but there was none to save them , even unto the Lord , but hee answered them not , 2 Sam. 22.42 . God will not heare contemners of his Word and Prophets ; Though they cry unto me , I will not answer them , Ierem. 11.11 . I may conclude with that of Iohn 9.31 . If any man bee a worshipper of God , and doe his will , him heareth hee . But if they pray , and he answers not , then it is either because hee will encrease their faith , and make them pray againe , as with the woman of Canaan , Matth. 15. or because they aske amisse , Iam. 4.3 . Yee aske and receive not , &c. or because they aske not such things as are most fit for God to give , I dignesert Deas , ut quis à se exiguum petat . Monaslic . Coosl . tut . cap 2. Hoc minus esse qaum quodd ce●et Regen dare . Seaec . de Brue si . lib. 2. cap. 17. he would not have his servants to beg small matters . It was an excellent speech of S. Basil , God takes it ill , that any one should aske of him a small trifle , I finde in Seneca , that when the Cynicke begg'd of Antigonus a penny , his answer was ; This to be lesse than become● a King to give . Lastly , God many times is more gracious in denying , than in granting ; He gives that often being angrie , Dous saese dat watie , quod negat pro itius . Aug. Epist. 21. Explets full concupis . entia . sed grav tèr casligata impatien . tia . which he denies being favourable . As the Israelites in Numb. 11.33 . Their lust was fulfilled , but their impatiencie grievously punished . So God gives them a King , but punisht them for desiring him , 1 Sam. 8. If then wee will have God to answer us , let us first see , that wee aske the best things , that may honour God most : as in Salomon , 1 King . Orandum ut non tribuatur quod non petitter . De Quadrag●ss . Sern . 4. 3.5.9 . 2. Wee must pray that it bee not given , which is not well asked for . Or thus with Bernard , If a man that prayes bee good , and the thing desired good , then the Lord will answer : if thy prayer bee not either fearefull , one depth cals on another , therefore feare not because of thy miserie . 2. Rash , and therefore Salomon bids not to be rash to pray , Eccles. 5.1 . 3. Lukewatme , quae in ascensu languescit , whith fainteth in the asoent ; like him that prayed in the Poet : Labra movet met uens audiri . — Hee moveth his lips , as though hee were fearefull to be heard . It must not bee like the cold prayer of Augustine ; Damil i cesi tatem & centinentiam , sednc● modo , timebam caim ne n c cito auuires & san●res anr● lo concupiscontlie , qun malebam explirs quan extig ut . Aug. Confess . lib. 8 cap. 7. Give me chastitie and continencie , but not yet ; for I did feare lest you should quickly heare me , and eure me of the disease of concupiscence , which I would rather have fulfilled , than extinguished .

The Vse is : 1. To teach the wicked not to wrong the children of God , lest they cry and complaine unto God of the wrongs they e●dure , and the Lord answer their cries and grones . If they bee wronged and complaine , the Lord is bound to heare , Vse 1 Exod. 22.23 . And if the Lord take the matter into his owne hand , He will speake unto you in his wrath , and vex you in his sore displeasure ; hee will breake you in peeces like a potters ves sell , and bruize you to powder with a rod of iron . The complaint of the servants of God that endure wrong , is like Abels bloud , that cals to heaven for vengeance , Genes. 4. And therefore if you would not have the heavens to frowne upon you , God to be angrie with you , the hammer of his wrath to beat you to ashes , take heed you make not his poore servants to complaine of you : take one place for all , Amos 5.11 , 12. Forasmuch as you tread upon my poore , and take from him the burdens of wheat , you shall build houses and not dwell in them , plant vineyards , but not drinke the wine of them ; for I know your manifold transgressions , and your mightie sinnes , you afflict the just ; you take rewards , you oppresse the poore in the gate ; therefore saith the Lord God of hosts , mourning shall bee in all your streets , and they shall say in the high wayes , alas , alas , and they call all that can mourne , to mourning . vers . 16.

The second Vse is : Vse 2 For the infinite comfort of all that be his , that when they cry , they have a God to heare them ; when they call they have a God to answer them ; if they need , they have a God to helpe ; when they mourne , they have a God to pitie them ; when persecuted , they have a God to defend them ; so that we may say with the Psalmist , Blessed are the people that be in such a case , yea happy are all they that have the Lord for their God , Psal. 144.15 . So I come to the answer it selfe .

I have reserved to myselfe seven thousand , &c. ] Wherein I observe , 1. By whom Gods children are kept from falling , l. 2. To whom they are knowen and manifest , to myselfe . 3. From what they were preserved , they have not bowed their knees to Baal . From the first I may collect this conclusion as Olerian doth , Doct. That it is the singular grace of God in corrupt times , to keepe a people , or some private persons from idolatrie ; A grace that he affords to none but the elect , as Apoc. 13.8 . All that dwell upon the earth shall worship the Beast , whose names are not written in the booke of life of the Lambe slaine from the beginning of the world : and when the Prophet in Isa. 1. declaimes against the apostasie and back-sliding of Israel , that they were a sinfull nation , a seed of evill doers , children that were corrupters of others , that had forsaken the the Lord , and gone backward , therefore he would lay her waste , Zion should be like a cottage in a vineyard , as a lodge in a garden of cucumbers , and as a besieged citie , yet a remnant whom he by his grace had kept from apostasie , must bee kept from the that desolation : For except God had reserved a remnant , we had beene as Sodome , or like to Gomorrha , Isa. 1.9 . So Moses , Deut. 32.10 . & 12. He kept them as the apple of his eye , that they should not follow strange Gods ; signifying both how ready man was to follow strange Gods , if hee were not hindred by Gods especiall grace ; and also that they who are kept are most deare to him , and are therfore resembled to the apple of his eye . And that which makes this grace more manifest , is the greatnesse of the danger wherein men live in corrupt times : for the greater danger we are in , the greater is the grace to bee preserved ; now there is nothing more hard , than to live amongst corrupt persons without corruption , as hard as to walke upon coales and not burne his feet , or to carrie fire in his bosome , and not singe his cloathes , saith Salomon , Prov. 6.27 . For admit ( saith Isidore ) that a man were made of iron , yet if he stand continually before a great fire , hee is in danger to grow supple and soft as wax : Nan ques velap as non p●tuit sup. ra●e , oss●dui●as superat . For whom pleasure could not overcome , continuall diligence overcommeth . Though a man greatly like not the sinne , yet company with a sinner may worke him to it . And whom the vice could not overcome , Et quos vitium non potuit vincere , familiaritas vinc . 1. familiaritie overcommeth . Mee thinkes they may fitly bee compared to those two rivers mentioned by Maginus , 〈◊〉 . egr . descript . ●●●span . neere to Carm●n●a in Spaine , whereof the one drinkes up all , the 〈◊〉 refuseth all .

The Vse is : Vse . to teach us to blesse God for this infinite mercie tous , who though we l●ve in evill times , yet God preserves us , as he did Lot in Sodome ; though we passe the sait sea , as that Sicilian river Arethusa , yet wee retaine our sweet rellish ; though wee be in Aegypt , yet wee feed not upon the garlicke of Aegypt ; though wee bee in the world , yet not of the world ; and let us pray that God would vouchsafe this grace to us still , that though we live in corrupt places , we may be cleane ; though among prophane persons , yet we may be holy ; though among Idolaters , yet wee may follow our God ; though among such men as are polluted and uncleane , yet we may be sanctisied thorow out , that both our soule , and spirit , and body may bee kept blamelesse untill the great day . Thus having shewed by whom we are preserved , I come to shew to whom they are knowen .

To my selfe . ] God onely knowes certainly who belong unto him , 2 Tim. 2.19 . The foundation of God remaineth sure , &c. Where note that Gods children have two markes to bee knowen by , as Bellarmine , Of grace and free will , Booke 2. chap. 13. The one inward , the knowledge of divine approbation , this marke is manifest to God only ; the other outward , the avoyding of sinne , and the outward performance of good workes , and the hearing of the Word , as Ioh. 10.27 . but the point that is meant I comprize in these termes .

The Lord acknowledgeth none of them to hee his who fall to idolatrie . Doct. In Apoc. 14. If any man worship the Beast , and receive his marke in his hand , or his forehead , he shall drinke of the wine of the wrath of God , yea , of the pure wine which is powred into the cup of his wrath , and he shall be tormented in fire and brimstone . And 1 Cor. 10.21 . You cannot drinke the cup of the Lord , and of Devils ; as if hee should say , they that have any communion with Christ , must have no communion with Devils ; but they that sacrifice to Idols , sacrifice to Devils , vers 20. Wherefore Christ hath no portion in them , nor they in him ; and therfore the holy Ghost excludes such from Heaven , Apoc. 22.15 . Without ( meaning the celestiall Ierusalem ) shall be dogs , enchanters , murtherers , liars , Idolaters . And the Apostle , Ephes. 5.5 . Neither uncleane persons , nor Idolaters have any part or inheritance in the kingdome of God .

Whence wee must learne , Vse . that while men abide in the bosome of that idolatrous Synagogue of Rome , they are far from Gods kingdome . Shall they not be destroyed that live in Babylon , which is made the verie habitation of Devils ? A hold of foule spirits , a cage of uncleane birds , Apoc. 18.2 . And this Babylon is Rome , as may be proved by all circumstances . I urge against them the authoritie of Hierome , whom they urge so often against us . Contra Iovin . lib. 2. cap. 19. And Canisius the Iesuite cannot deny it in his common place of sinne , commending the Citie of Rome , that it was a powerfull Citie , the head of the world , praised by the voyce of an Apostle , exhorts it to avoyd that judgement , which the Lord hath threatned in the Apocalyps under the name of Babylon . And that the Church of Rome is idolatrous , appeares by this argument : Whosoever gives to a creature divine worship , commits idolatrie ; but Papists doe thus , &c. in the worship of Saints , Reliques , Images , Consecrate things , and the Eucharist . The proposition is evident out of Scripture , which termes them Idolaters , who give divine worship either to an Idoll properly so called , as to the image of a Calfe , Exod. 32.4 . These be thy Gods , &c. They made a Calfe , and sacrificed unto the Idoll , Acts 7.41 . or figuratively , as Mammon , yee cannot serve God and Mammon , Matth. 6.24 . The assumption is proved both from Scripture and their owne mouthes . The Scriptures teach , that to put trust in any thing is divine worship , Ierem. 17.7 . To invocate , as Psal. 50.15 . Thou shalt call on mee , and glorifie me . Sacrifice , Exod. 22.20 . Vowes , Isa. 19.21 . Bowing , Exod. 10.5 . Now that Papists give some of these to Saints , some to Reliques , some to images , some to Things consecrate , some to the Eucharist , themselves confesse it ; as in their Missall commanded to be publisht by Pius 5. and the Breviarie corrected by the Trent Councell , and authorized both by Pius 5. and Clement 8. may sufficiently appeare . I instance onely in one . They commit idolatrie , in giving divine worship to an image , for an image may be the same with an idoll . Stephanus in his treasurie of the Latine tongue sayes , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies everie image or picture representing a divine power which is to be worshipt : and the Septuagint translate the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De Eccles triumph . lib. 2. In Exod. Hom. 8. Quaest. in Exod. 10. quaest. 38. But Bellarmine , out of an errour of Origen , and of Theodoret , makes a difference betweene an image and an idoll .

Let us therefore expresse our thankfull hearts to God , Vse . who hath delivered us from the Aegypt of Poperie , and to expresse this thankfulnesse , let us labour to weed out all idolatrie . So God bids Israel , Iosh. 24.2 , 14. Your fathers served strange Gods , but I have brought you out : now therefore feare the Lord , and serve him in up rightnesse and truth , and put away the Gods which your fathers served . If wee bee restored to light , let us walke as children of the light , Ephes. 5.5 . Wee are now temples of God , let us have no fellowship with Idols ; we are restored by Christ , let us have no concord with Belial ; we are now setled in the truth , let us have no commerce with Infidels . So Paul , 1 Cor. 6.14 .

And so I come to shew how many were reserved . Seven thousand : by seven thousand God would signifie the whole multitude that belonged unto him , and it is the putting of a certaine number for an uncertaine , as the virgins , five wise , and five foolish , Matth. 25. And the rich man had five brethren , Luk. 16. Origen is somewhat curious , and thinkes , that God used the 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 . A●per hoc nil ●●ud est s●●entia ●●stra qu●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 to offer to the Idoll , they afterward in detestation of their former act , would bee avenged of their hands which offered , by the burning of their whole bodies . I proceed to the application of this storie unto Pauls time .

VERS. 5. Vers . 5 Even so at this present time there is a remnant through the election of grace .

THis Application containes foure points : 1. The time of this preservation , this time . 2. The number , a remnant . 3. The meanes efficient and ground of preservation , the election . 4. The impulsive cause of election , grace , and not workes . I begin with the time , whence the observation is , Doct. That God doth at all times preserve a Church that embraceth the true worship of God . In Isa. 6. ult. There shall be desolation in the midst of the land , but yet in it shall be a tenth , and shall returne , &c. The Assyrians may make the people of Ierusalem so few , that a childe may tell them , Isa. 10.19 . yet the remnant shall returne , even the remnant of Iacob , vers . 21. Iudah shall dwell for ever , and Ierusalem from generation to generation , in Ioel 3.20 . whereby is signified , that there shall be some of Gods Church preserved to the end of the world ; and if ever God had wanted a Church , it would surely have beene in the time of those ten bloudy persecutions begun under Nero , Onpbius Fast . lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded ; continued under Domitian , when Iohn was banisht into Pathmos ; under Trajane , when Ignatius Bishop of Antioch ; under Antoninus , when Polycarpe ; under Severus , when Leonides father of Origen was martyred ; Quo tempore universus orbis sacro martyrum cruore insectus erat . Neque unquam ma●ri triumpho vic . mus , quam ci●n decimorum annorum strage non potuimus vinci . untill the the time of Dioclesian , When the world did swim with the bloud of Martyrs : Neither over came wee ever with a greater triumph , than when we could not be overcome with ten yeares slaughter . Or if ever the Church could have beene quite pulled downe , it would have beene in the dayes of Antiochus Epiphanes , when he entred the temple at Ierusalem , burned the bookes of Moses and the Prophets , proclaimed feasting and riot in the house of God , and put to death young and old , Carion . Chron. lib. 2. that would not renounce the Law which Moses had delivered .

The reason : Reason . because God is constant and sure in the promise which he hath made touching the continuall keeping of his Church , I will marrie thee unto me for ever , Hos. 2.19 . yea in faithfulnesse ; to shew , that hee will never part with his Spouse againe , vers. 21.

From whence we may take just occasion to answer the objection of the Papists , Vse 1 who tell us that wee are surely not the Church , because the Church was ever , but we never , till the time of M. Luther . My reply , that the Apostles and the Primitive Church , for almost six hundred yeares after Christ , taught as we doe ; and since those times hath Poperie had her growth , and ever since some have maintained our religion till this day . In matter of supremacie they taught as we doe , till after Gregories times , which was six hundred yeares after Christ ; yea , Gregorie writing against Iohn Bishop of Constantinople : Lib. 6. Epist. 30. If any calleth himselfe universall Bishop , he is Antichrist . In matter of the Sacrament , Th. Aquin. in 1 Cor. 11. Lect. 6. for a thousand yeares together , the people received the wine as well as the bread .

Secondly , to stay the malice of the Churches enemies , for they labour but in vaine ; Vse 2 God is on her side , Rom. 8.31 . And when she hath none to take her part , the Lord himselfe will doe it , Isa. 59.16 .

Thirdly , a comfort for all good and religious hearts , Vse 3 to thinke that howsoever they may bee punisht for their sinnes , and enemies may bring them to the sword , yet some of them shall continue and stand to see the enemies fall , religion shall not quite goe downe . So I come to the number , a remnant .

There is a remnant . ] Those that belong unto God are not many , which must not bee simply understood ; for in themselves they be many , even an hundred fortie and foure thousand , Apoc. 7.4 . among the Tribes of Israel , and among the Gentiles a multitude which no man could number , of all nations and languages , stood before the Lord , and before the Lambe , with long white robes and palmes in their hands , &c. vers. 9. But in comparison of those that shall be cast away , they are but few , as Matth. 20.16 . the Apostle is peremptorie , Though Israel were as the sand , yet a remnant shall be saved ; there is much chaffe , but little wheat ; many stones , but few pearles . If a man should divide the world into three parts with Ptolomie , or into foure with some later writers , or into six with our last Geographers , as Quade and others : Lib. 1. cap. 2. 〈◊〉 and you shall not finde one of seven that professeth Christ aright , they are all confined into a narrow corner in the Northwest . And in this corner remove Atheists , Heretiques , Neutrals , Worldlings , Hypocrites , and the remainder will be verie small ; and there ●e doth Christ call it a little flocke , Luk. 12.32 . and the gate a strait gate , Luk. 13.24 . and the way a narrow way , Matth. 7.14 . And if you should but looke upon the lives and actions of most men , and see how everie man wastes his life in sinne and vanitie , you would joyne with mee , and say there are not many that can be saved ; if you doe but see how all care for earth , and few for heaven ; you will say that surely verie few can bee saved : how everie man lives and rots in one sinne or other , dandles and hugs one Dalilah or other , you will say that few can be saved : how everie man spends his dayes in libertie and loosenesse , both of life and conscience , how they gather and build upon earth , and strive how they may continue their names here , never dreaming of a building in heaven , of writing their names in heaven , you will say , surely few can be saved .

What use may wee make of this , but to see , Vse . that the ordinarie pace and course which men take , can never bring a man to heaven : If then we will ever bee saved , and bee of that remnant . 1. Wee must learne the way to heaven perfectly . 2. When we know it , we must walke in it . 3. We must cast off all luggage and superfluitie that hinder us in it .

And so I proceed to that which is the foundation and ground of this preservation , viz. the election of grace . S. Origen in his wandring speculation , Origen . in Rom. 11. would here make a difference betweene those which are called by grace , viz. those that beleeve in Christ , and those which are called by election of grace , which beside faith in Christ have good workes ; as if true saith could ever be without them ; and Chrysostome , that they were elected of grace , Chrysost. ibid. whom God foresaw would beleeve ; and the Pelagians , of grace : that is , they who have chosen grace , both of them ascribing too much to mans will . The meaning is , that this remnant is reserued according to the election of grace , not whereby men chose grace , but whereby God of his meere grace hath chosen men , saith Iunius , Iun. in Rom. 11. and there is in them an Hebraisme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the election of grace , for according to free election , saith Beza and Aquinas . Beza & Aquin. In them I note , 1. The foundation and ground of salvation , and that is Gods election . 2. The impulsive cause of Gods election ; grace , not in us , but in God , as Pareus and Soto . Pareus & Soto . In the handling whereof , and here , note , 1. what it is .

Election is that part of Gods eternall predestination , Election described . whereby hee decreed before all eternity , that they whom he loved in Christ , should be called to the adoption of sonnes , iustified by faith , should doe good workes , bee glorified , and made conformable to the image of his Son ; which conformity is begun when we are justified , increased daily by good workes ; finished in eternall glory : and all this that God may shew upon them the riches of his mercy , that it is of those whom hee loved in Christ : it is manifest ; for whatsoever good we have of God , it is by and through Christ . 2. That they should be called . So the Apostle , hee hath chosen us to be adopted through Iesus Christ unto himselfe , Epes . 1.5 . 3. That they should bee justified . See Rom. 8.30 . whom hee called , them he justified . 4. To be glorified . Ibid. 5. That they may bee conformable to the image of his Sonne . See Paul , 8.29 . Out of all these arise three conclusions . 1. God did elect and chose because hee looked mercifully vpon vs in Christ . 2. Whomsoever hee did chose unto glory , he did predestinate to be holy . Homines non producit Deus ad gloriam per scelera & flagitiae . Peter Martyr . God brings not men to glory by villanies and wickednesse , saith Martyr , as aboue . 3. All our hope of glory depends meerely vpon our election in Christ , that we are , or shall be called , and iustified , and in the end glorified . Rom. 8.29 . & 30. This election is the first and most ancient charter that Gods children can shew for their right to their Fathers inheritance ; for though by vocation we be manifested to be the sonnes of God , & by iustification ingrafted in Iesus Christ , and made partaker of all that is his , and by glorification we be entred into our Fathers inheritance , yet is our election the foundation of all these , as 2. Tim. 2.19 . Our hope that we are of his Church , for onely the elect are the Church , and the univocall members of Christ the head , though it bee denied by Bellarmine in opposition to Wickliffe , Hus , and Calvin . Bellarm. de Eccles. mil tant . lib. 3. cap. 7. Our hope that our calling is true , and effectuall ; for they only are effectually called , who are eternally elected , as may appeare in the golden chaine , whom hee did predestinate , them hee called , Rom. 8.30 . Our hope that we shall never be cast off , that we are preserved by Christ , and shall bee raised up at the last day . Iohn 6.39 . That we are kept by the power of God the father through faith unto salvation prepared but showed in the last times . 1. Pet. 1.5 . If all depend on this , let us learne whether wee belong unto it or no , that we may know whether we shall ever bee glorified or no. There is no way to know it but by the fruits , as 2. Pet. 1.10 . The fruits are many , I will note for your comfort some . 1. good workes . 2. a conscionable care of the meanes of salvation . 3. The spirit of prayer . 4. Abalienation from the world . 5. Hungring and thirsting after righteousnes . 6. Conflict betweene the flesh & spirit . 7. New obedience . 8. Love to Gods ministers . 9. A longing for the fulnesse and complement of Christs comming as above : and so I come to the impulsive cause of election , Grace . Amongst men they are said to have grace , Cui favet populus . Who have the good will and love of the people . And so with God , they are said to have grace , who have found grace with God . But here is a manifest difference : men favour none , but in whom they finde something whereby they may bee allured to love them : but God loved not because he saw vs to be lovely , for hee loved us first , and by loving us , gave us that which pleaseth him . So that the name of grace in Scripture is used two wayes . 1. For the free love and favour of God , wherewith hee imbraceth the elect . Ephes. 1.6 . We are predestinate to the praise of the glory of his grace . 2. Grace signifies the gifts freely bestowed upon us by God , as Rom. 11.29 . The gifts , that is , the graces of God , are without repentance , as Aquinas hath well distinguisht . Quaest. 110. Artic. 1. By understanding of which distinction it will appeare with what difference the Protestant and the Papist agree in this tenent , that man is justified by grace , as the same schooleman . 2a 2ae . quaest. 113. Artic. 2. But the Papist by grace understands the gifts of grace conferred upon them that bee justified , as the infused habit of faith , good workes , &c. We by grace in the act of justification understand , not the workes of grace , which by our faults and sinnes bee made imperfect , and not able to satisfie Gods justice , but the good will & the love which God shewes unto us out of his meere mercie . Lib. 2. distinct. 26. Peter Lombard hath distinguisht grace into working and co-working , and fathers it upon S. Augustine . Degratin & lib. Arbit . Cap. 7. But these bee the same ; grace distinguisht onely in the effects : for grace doth first cure the will , and so it is working . 2. It caused the will being cured to doe rightly , and so it is co-working . In the first , mans will concurs with grace passively and grace only workes ; but in the other , when mans will is regenerate , it concurres both actively and passively ; and so grace and mans will be co-operant . I will not trouble you with those distinctions into prevenient and subsequent , which are but one , and by the same grace hee prevents us that wee may will , hee followes us by making us to doe , he prevents us by moving us to good workes , hee followes us by giving perseverance : nor with that of grace into grace freely given , and making acceptable . Grace freely given is whereby one man workes with another to salvation , and is called grace freely given , because it is granted to man above the facultie of nature . Grace making acceptable , by which man is joyned to God , as Th. Aquinas : Th. Aquin. quaest. 12. Art. 1. That which is here meant by grace , is his free mercie and love : from whence the point is .

That which moveth God to save man , Doct. was nothing in man , but the free mercie of God ; and therefore the Apostle , Ephes. 1.4 , 5 , 6 , 7. Hee hath chosen us in him . Hee hath chosen us according to the good pleasure of his will . Hee hath accepted us in his Beloved , to the praise of the glorie of his grace , wee have the forgivenesse of sinnes according to his rich grace . And Ephes. 2.8 . By grace are yee saved , not of your selves , it is the gift of God . Ob. Yea , but the Apostle saith , Yee are saved by grace through faith , therefore not onely grace but our owne faith is the cause of salvation . I answer : Faith is not here considered as any worke of ours , but as an instrument whereby we receive grace , and he must needs receive grace , who will be saved by grace , and how is grace received but by the hand of faith ? therefore faith doth not properly justifie , and save a man either in whole or in part , but receiveth righteousnesse and salvation ; and therefore is said to justifie , because it receiveth salvation and righteousnesse ; and is the hand or instrument receiving , but not deserving grace and salvation . And when we say that faith doth justifie , it is in respect of the object apprehended , viz. Christ , who only effectually and properly doth justifie by his grace . So that this faith is so farre from being derogatorie from grace , that no man can have grace that hath not faith to receive it ; and the Apostle joynes them fitly together , grace whereby wee are saved , and faith by which we apprehend it ; that which saves effectually , and that which saves instrumentally , that is , grace and faith . As the Israelites stung by serpents , were healed by the brazen Serpent , so are wee by Christ , Ioh. 3.14 , 15. But they did nothing but onely looke upon the brazen Serpent ; so are we to doe nothing for our justification , but to fix the eye of faith upon Christ ; whence wee see who must have the glorie for our salvation , namely God . 2. How vile and miserable we were before grace , that there was nothing in us why God should love us , or looke mercifully upon us , or purpose to save us .

Before I proceed , there is yet one generall note to be collected hence . viz. That though the sins of the Iewes deserved a full rejection of them all , yet God did not consider what they deserved , but what might stand with his owne goodnesse and mercie . So he did with rebellious Ephraim , I will not destroy Ephraim , for I am God and not man , Hos. 11.9 . which is a wonderfull comfort to us poore sinner ; who many times deserve to be cast from Gods favour , to have the meanes of salvation denied unto us , to bee cast for ever from Gods presence ; yet God will not doe it : for he considers what is sit to be done in mercie , and therefore deferres his judgement from us , and so I come to the conclusion of the application in the sixth verse .

VERS. 6. And if it bee of grace , it is no more of workes : or else were grace no more grace : but if it be of workes , it is no more grace : or else were worke no more worke .

THis latter part of the verse is left out by Origen , Chrysostome , and the Spanish Edition , as Soto hath observed , and also by the vulgar Edition , but is constantly read by Arias Montanus , Beza , Casaubonus , and in all the Greek copies they containe in them a porisme or inserence upon the former proposition ; the argument is raised from the nature of immediate contraries , whereof the Law is in Aristotle , that the putting off the one , necessarily implyes the removing of the other . The two contrarie termes , grace and workes , which cannot both be causes of election . The Syllogisme seemes to bee made thus . Both grace and workes cannot be the causes of election ; but grace is ; that was concluded in the fifth verse . The reason of the sequele , because then grace were no more grace , but works : But these be contraries . Grace gives a reward not due , a worke requires it as due . As Paul distinguishing betweene faith and workes . To him that worketh the wages is due , not by favour but by debt , Rom. 4.4 . I will not insist upon the Apostles reciprocall argument , I draw all to an Enthymeme ; we are elected of grace , therefore not by workes ; and because the antecedent was handled before , there remaines now nothing but the conclusion , which I comprehend in one bare proposition thus .

God in mans election had no respect unto mans good workes . Doct. I need not stand to tell you of Bellarmine , who strongly confirmes the point in hand , De grat . & lib. arbit . lib. 2. cap. 10. In Hebr. 5. Sect. 7. contrarie to the Rhemists Annotation , alleaging for themselves , 2 Tim. 2.20 , & 21. In a great house there bee vessels of honour , &c. If any man purge himselfe : where say they by purging a mans selfe , he is made a vessell of honour . Bellarmines answer is good ; that Paul sayes not hee is made , but he is , that is , it is hence manifest that he is a vessell of honor ; as if he should say , there be two seals of mans being a vessel of honor ; the first inward , that knowledge of divine approbation , which is knowen onely to God : the second outward , the purging of our hearts , and the cleansing of our consciences , and reforming of our wayes , of which Peter , 2 Pet. 1.10 . But for the further cleering of it , I propose two or three reasons . 1. That which is the effect & fruit cannot justly be called the cause impulsive of election : But all good works are effects & fruits of election , as the Apostle witnesseth , He hath chosen us before the foundation of the world , that we should be holy . a a Vt essemus sancti , non quia suturi eramus , & secundium veluntatem suam non nostram , quae bona esse non potest , nisi ipse subveniat 〈◊〉 bona . That we might be holy , not because we were about to be holy , and according to his will not ours , which cannot bee good , unlesse he makes it good , saith Augustine . And writing against Iulian the Pelagian , b b Nullum Dominus elegit dignum , sed eligen . do efficit dignum . Lib. 5. cap. 3. The Lord chose none worthy , but by electing man made him worthy . 2. Our election depends not upon him that willeth , Rom. 9.16 . but of God that sheweth mercie . c c Vbi nune opera , ubi merita praeterita velfutura , liberi arbitrii viribus impleta . Aug. in huncloc . Epist. 105. ad Sixtum . Where are workes now , where are merits past or to come , filled with the powers of free will , saith Augustine . So that I may say of those who attribute election and justification to their workes , as hee doth to Valentine ; a a Glorianter quasi non acceperint qui opera jactitant , in seipsis non in Domino gloriantur . Epist 46. They glorie as if they received not , who boast of their workes , they glorie in themselves , not in the Lord . And his conclusion against them shall be mine , b b Liberantur per gratian . & dicuntur vosa non meritorum , sed misericardiae . Lib. 5. de natura & gratia , cap 1. They are freed by grace , and are called not vessels of merits , but of mercie . Vnto these I adde a fourth reason , if you read the ninth to the Romans , where the Apostle sifts and searches out the impulsive cause of predestination , hee brings all to one of these foure heads . 1. To the purpose or good pleasure of God ; that the purpose might remaine , vers. 11. 2. To the will of God : Hee hath mercie on whom hee will , and whom hee will hee hardeneth , vers . 18. 3. To his power : Hath not the potter power , &c. vers. 21. 4. To his mercie : It is not in him that willeth , but in God that sheweth mercie , vers . 16. But wheresoever he doth mention election , he never makes mention of workes , unlesse to exclude them , as P. Martyr speakes , as here he doth ; if of grace , then not of workes . Lastly , if workes be the causes of election , then in necessitie they are of justification also , for that rule in Logicke is constant ; Whatsoever is the cause of the cause , Quicq . id est causa causae , est causae causati . is the cause of the thing caused . But good workes are not the causes of justification ; for first , that which justifies is that which can answer the extremitie of Gods justice : But mans obedience cannot doe it , being onely a begun conformitie , as Chemnitius speakes . Exam. Trident. Concil. Sess. 6. To them that will doe good , evill is present . Secondly , if justified by workes , then all boasting is not excluded , but all boasting is excluded ; For wee are justified freely by grace , through the redemption that is in Christ Iesus , Rom. 3.24 . So that that which justifies a man , is the satisfaction and obedience , the justice of Christ our Mediator proposed in the Word , apprehended by faith , and by God imputed to all that beleeve : So that we dare stand before God , if that Christ stand betweene God and our sinnes ; that is our buckler wherewith we are protected from judgement ; by which we are emboldened to goe and appeare at the Tribunall of God , and are there pronounced just . So that though in respect of Christ it be satisfaction , merit , and righteousnesse , yet in respect of us it is grace and mercie . I could muster great Iuries of Scriptures and ancient Fathers to passe verdict on our side , but I need not , onely remember what Possidonius reports of Ambrose ; a a Etsi non sic vixt ut pudeat inter vos vivere , tomen non t●neo mors , sed quia Don inum habeo bonum . In vita August . cap. 27. Though I have not so lived , that I may be ashamed to live amongst you , b b Pateor non sum dignus ego , nec propriu pessum meritis reguum abtinere culorum , caeterum duplic● jure illud b●inens Dominu● , hae reditate patris & merito pessionu , attero pse contentus alter●●● ihi dorat , exenjus do●o jure illud vendans non cons . n●or . cap 12. yet I feare not to die ; not because I have lived well , but because I have a good Lord . And I finde in the life of Bernard , that seeming to be before Gods Tribunall , and Satan opposing him , and when Satan had done , the good man seemed thus to reply ; I confesse I am not worthy , neither can I by mine owne deserts obtaine the kingdome of Heaven , but my Lord obtaining it by a do able right , by his Fathers inheritance , and the merit of his passion , being content with one himselfe , giveth mee the other , of whose gift challenging it by right , I am not confounded . And therefore Bellarmine out of Bernard ; Because of the uncertaintie of our righteousnesse , and the danger of vaine glorie , Propter incertitudinem propriae j●●tiae , & peric●lum in ●●is gl●ria , tutissius . ●● est fid●i . am totam insole Dei misericordia , & ben●gnitate reponere . De justif . lib. 5. Cap 4. & lib. 5. cap 7. propos . 3. it is safest to put our whole trust in the sole mercie and goodnesse of God .

The Vse is ; to teach us first that we must not set up an Idoll in our owne hearts , and thanke our selves . Secondly , an infinite comfort , that our happinesse depends not upon our selves ; for then we should even be driven to despaire , in regard of many sinnes and waverings ; which would breed not onely doubt , but certaintie that wee should never be saved ; but seeing it depends upon God who is unchangeable , Vse . upon God whose promises are Yea and Amen , upon God who is the same for ever , wee may be sure that wee shall not misse of glorie , which he hath laid up and prepared for all that love him .

And so I descend from the consolation of the rejected Iewes , which was the first , to the confirmation of their rejection , which is the second maine point in the whole Chapter .

VERS. 7. Vers . 7 What then ? Israel hath not obtained that hee sought , but the election hath obtained , and the rest have been hardened .

IN the confirmation I note : 1. The proposition to be confirmed . 2. The testimonies and witnesses confirming it . The proposition is aggregate , and hath three branches . 1. Israel hath not obtained what he sought . 2. The elect have obtained what they sought , for there is a taking of the abstract for the concrete . 3. All the reprobates in Israel are given over to hardnesse of heart .

The witnesses to confirme all these are David and Isay , that by the mouth of two or three witnesses , everie word may be confirmed . The testimony of David is in Psal. 69.22 . Let their table bee made a snare , and a net , and a stumbling blocke , let their eyes be darkened that they see not : which seemes to bee spoken by way of imprecation , but is to be understood by way of prophecie . The testimony of Isay is in Isa. 6.9 . God hath given them the spirit of slumber , eyes that they should not see , and eares that they should not heare till this day . I begin with the first branch . viz.

Israel hath not obtained : ] Where note , 1. Who is meant by Israel , not the whole number of the twelve Tribes , for then had Paul beene one of them : for he was of the seed of Abraham of the Tribe of Benjamine ; nor must wee understand by Israel those that be called Israel , Rom. 9.6 . viz. the elect : for then the second part of the proposition were false ; viz. the elect have obtained : But by Israel we must understand the out-casts of Israel . 2. Note what this Israel sought ; it appeares , Rom. 10.3 . They being ignorant of the righteousnesse of God , went about to establish their owne righteousnesse : and then the meaning is , that they sought life by their owne righteousnesse , and therefore obtained not what they sought ; but for the elect , who sought life by faith in Iesus Christ , they found life : where I would have you first note in generall the division of Israel into two parts . Some elect , some not ; some hardened , some not ; some obtaine salvation , and some doe not . Doct. From whence the point is . That all men shall not be saved .

For though it may seeme a charitable error in Origen , to thinke that all shall be saved at last , and the Patrons of universall grace build upon that in 1 Tim. 2.4 . God will that all men shall bee saved : yet this must be meant either of the kindes of all , not of all of everie kinde , as Anselmus . Some Iewes , some Gentiles ; some noble , some ignoble ; some rich , some poore ; some old , some young ; some learned , some unlearned ; or else of his outward will offering them the word , to leave them without excuse , not of the will of his decree or good pleasure . The Scripture is plaine , Many shall seeke to enter , and shall not be able , Luk. 13.24 . Many are called , but few chosen , Matth. 20.16 . There be goats as well as sheepe , chaffe as well as wheat , and bad fish that must bee throwen away : there be some to whom Christ will say , Depart from mee , Matth. 7.22 . some to whom Christ shall say , Goe you cursed into hell , prepared , &c. Matth. 25.41 . there be many that shall be thrust out of doores , when Abraham shall be received ; there be many dogs , Apoc. 22.15 . They have beene without God , and now they shall bee without glorie , and without the Kingdome . Vaine therefore is the presumption of many prophane and wretched miscreants , who will needs live , and die , and rot in sinne , and yet thinke to be saved by the bloud of Christ , and say in their hearts , that although they doe all these abominations , yet God will bee mercifull unto them . But what is the Law against such in Deut. 29.19 , & 20. The Lord will not bee mercifull unto such a man , but all the curses that are written in this booke shall lye upon him , &c. Though now they say hee is mercifull , hee is mercifull ; yet when they begin to sinke into the grave , and to slide into hell , and feele the worme that dieth not , and lye in that fire that never goeth out ; then they will say , he is just also ; and as the theefe said upon the crosse , We are most justly here : But to come to the words .

Israel obtained not life , because he sought it in his owne righteousnesse . There arise two maine points : the one ; Doct. No man can obtaine eternall life by his owne inherent righteousnesse , but the righteousnesse whereby wee are saved is the Lord ; not essentially , but effectually , as Osiander : as in Ier. 23.6 . speaking of Christ , This is the name whereby they shall call him the Lord our righteousnesse : and in him have we righteousnesse , Isa. 45.24 . it is the imputed righteousnesse of Christ apprehended by faith , whereby we obtaine life , as Rom. 4.24 . not our owne , which is but like menstruous and polluted clothes , Isa. 64.6 . And therefore Paul praves that he may befound in Christ , not having on his righteousnesse , but the righteousnesse which is of God through faith , Phil. 3.9 . For in this righteousnesse of Christ , there is 1. Puritie of humane nature , to answer for our corrupt nature . 2. Integritie and obedience of life , answering for our disobedience and loosenesse of life . 3. Merit and passion upon the crosse answering for that curse , and torment which we deserved in hell .

Bellarmine of justification , Lib. 1. cap. 7. demandeth how Christs righteousnesse is ours ? and how the righteousnes of one can save many thousands ? nay is not ashamed to say , that it is never read ( neither in Scripture , nor in Father ) that the righteousnesse of Christ is imputed to us for righteousnes , though in , Epist. to Rom. chap. 4. wee finde it twice , 1. at vers. 22. It was imputed to him for righteousnesse ; and at vers. 24. This was not written for his sake alone that it was imputed to him , but also to us , to whom it shall be imputed ; & if it be lawfull for such a Novice to say it , he is out in his reading : for Augustine in Psal. 7. hath it three or foure times . I am just in thy righteousnes , not in mine , and by the righteousnes given me of thee I shall bee righteous ; and though Bellarmine dislike the word of imputation in us , yet hee allowes it in himselfe , chap. 9. out of Psal. 32. and hee allowes it in Iustine Martyr in his dialogue with Trypho Iudeus , in Origen in Epist. to Rom. 4. in Hierom : in Commentary on Psal. 32. in Augustine on the same Psalme , in Gregory on the second penitentiall Psalme , Lib. 2. cap. 9. as you may see in Bellarmine of justification , yea in the Trent Councell Ses. 6. chap. 9. but dislikes it in Calvin : that which is good and equall in Quintius , is evill & unequall in Naevius . 2. Christs righteousnesse is not the righteousnes of a meere man , for then it could not save above one at most , though never so perfect ; but of him that is both God and man ; and therefore is of infinite merit & sufficiencie to save all that beleeve .

The 2. point to bee noted is , that they are here called Israel , who in the end of the verse are called the rest , and here they that are said not to have obtained , are in the end said to bee hardeed : from whence the point is . Doct. It is just with God to give such men over to hardnesse of heart , as stand upon their owne holinesse ; but I rejourne it unto his due place , and would come to the second part of the aggregate proposition , but I meet a doubt that must bee solved . How can it bee that Israel should seeke God and not finde him , whereas the promise is in 7. Math. 7. & 8. Aske and it shall be given , seeke and ye shall finde , knocke and it shall bee opened ; for he that asketh receiveth , and he that seeketh findeth : and yet Israel seekes him and cannot finde him ? I answer , that promise is made to those that seeke after a right manner , and for a right end : for in seeking as we ought , are required two things . 1. The manner . 2. The end . 1. The manner , that we seeke in faith ; for though he be never so farre gone , yet faith will fetch him : and in prayer ; for if hee bee never so closely hid , yet prayer will finde him , as Gregory on the 6 penitentiall Psalme : and in humility ; for if he be never so high , yet humility will reach him ; this is a wonder saith Augustine . 2. The end , Aug. de civitate de , lib. 14 cap. 13. that Gods glory may appeare , and not to establish our owne righteousnesse : now Israel failed in both . 1. In the manner ; for they sought righteousnesse , but not by faith , Rom. 9.32 . 2. In the end , for it was not to glorifie God , but to establish their owne righteousnesse , as Rom. 10.3 . and therefore found him not : from whence ariseth this conclusion .

If ever wee will finde God and life , wee must seeke them after a right manner and for a right end . Non aliud tanqiam illum , non aliud praeteral●llum , non aliud post illum . Adsratres in Eremo , se●m 2. 1. Him onely ; Not any other thing as it were him , not any other thing beside him , not any other thing after him , as Bernard speaketh . 2. In time and season , For they that seeke mee early shall finde me . Pro. 7.17 . 3. Sincerely , for they that seeke him with all their heart shall finde him . Deut. 4.29 . 4. In the time of grace , Whilst hee may bee found . Isa. 55.6 . 5. In faithfulnes without Hypocrisie ; for Hypocrites shall come with their sheepe and oxen to seeke the Lord , but shall not finde him ; for hee hath withdrawen himselfe from them , Hos. 5.6 . And besides the manner we must seeke him for a rightend , viz. not our owne praise and glory , but Gods , & Christ for himselfe . In which point they offend , who seeke Christ because they gaine by him , as they in Iohn 6.26 . You seeke me not because you saw the miracles , but because you eat of the loaves ; Vt vix quaeritur Iesus propter Iesum . Trect . 25. in I●hanem . he so , he thus , That Iesus is scarcely sought for Iesus , saith Augustine : and therfore no marvell , if they that deferre their repentance doe seeke and not finde ; for they seeke not early , if Hypocrites seek and not finde , for they seeke not sincerely ; if proud justiciaries seek and not finde , for they seeke not in faith . But if a man seeke him early , as Elkanah and his wife , 1 Sam. 1.19 . if sincerely with all our heart and soule , as Iosiah did , Adsiar 〈◊〉 Er●●no , sert . 2. 2 King . 23.25 . then that of Bernard will be most true . It is more easie for Heaven and earth to passe away , than that hee that so seeketh should not finde , Facdues est transire calum & terram , quam lit sic quaerens non inveniat , sic petens , non acc●piat , sic pulsantium aperiatur . In Cant. 3.1 . that so asketh should not receive , to him that so knocketh should not be opened ; for this is his word , and though earth and heaven should passe , yet not an Iota of my word should passe , Math 5.18 . I conclude the point with that of Bernard in Cant. 3.1 . I sought him whom my foule loved , but found him not . There be three causes that hinders a man from finding God . 1. When they seeke not in time , he is departed without doubt when he cannot bee found , this earlie is the acceptable time . 2. If negligently . 3. Because not as she ought , shee sought him in her bed ; but hee is risen , he is not here : Doe you seeke the valiant one in a bed , Quaeris in licto fortem , in lectulo ma●nu● , in stabulo glo●●ficatls ? Aug Conf. lib. 4. chap. 12. Quaerite quod quaerit● , sed non ubi quaeritu , luce intenebris , & vitam inregione mortis , non est illic . him that is great in a little bed , him that is glorified in the stable ? no no saith Augustine ; Seeke what you seeke , but not where you seeke , light in darknesse , and life in the region of death , it is not there . So I come to the second part of the proposition , The election hath obtained it .

But the election hath obtained it , ] It is a Metalepsis , the abstract for the concrete , as if he should say , though such as seeke for life in their owne righteousnesse cannot finde it : yet they that seeke it in faith cannot misse of it , and who are these ? all that were eternally elected ; and he saith that the elect have obtained it already , to note , that it is as sure as if they were in full possession . I will take the verie purpose of the Apostle for my conclusion .

A man once elected shall certainely be saved . Doct. A point which I use to build upon these foure props against all the contrary windes of Popish opposition , as above ; and so I come to the third clause in the proposition : The rest have beene hardned .

And the rest have beene hardned : I meet with it againe in the next verse , where I shall shew you in what sence and how farre God is said to harden and to will sinne , and yet be farre from being author of it . In the meane time , see the meaning of the word , and one doctrine . In the greeke it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the vulgar and Erasmus translate , they are blinded , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is asmuch as to change into a stony hardnesse , and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin , as much as the brawne , or hardnesse of a mans hands or feet by much labour . And in the Hebrew the word sometimes signifies to harden that it cannot bee bent ; and notes , 1. a naturall malice and hardnesse , 2. a contracted hardnes , & under this understand both that hardnes when of soft a thing is made hard , & when of hard is made harder , as iron hard of it selfe , yet softned with fire , and then put in cold water , is harder than before . Sometimes it signifies to aggravate , as if the heart were then hindred with some great weight , that it could not lift up it selfe to contemplate the workes of God , and embrace grace when it is offered . In Isay 6.10 . It is applied to the eares of men , when the hearing facultie is hindred by the accesse of some vitious humour , either within or without it , that it can either not at all , or hardly perceive any sound ; what kinde of hardnesse this is , ( viz. that it is not of the hands or fingers , but of the eyes , the eares , the heart ) will appeare in the two next verses , out of Isay and David . So I come to Doctrine .

Induration and hardnesse of mans heart is a fearefull signe of reprobation ; for whereas in reprobation there bee two acts ; 1. Affirmative . 2. Negative . The affirmative hath two degrees ; the one a just induration . 2. An ordaining to punishment ; and where there is the one , it is to be feared the other will follow : and therefore you read not in Scripture that any people were hardened , but surely destruction followed . In Iosh. 11.20 . when some of the Hivites that inhabited Gibeon made peace with Israel , it came of the Lord to harden the hearts of the rest , to the intent that they might be destroyed , and have no mercie shewed to them : So it is said of Sion King of Heshbon , Deut. 2.30 . that when he would not let Israel passe by him , The Lord hardened his spirit , and made his heart obstinate , because hee would deliver him up to bee destroyed . So it is said of Pharaoh in Exod. 7.4 . Hee shall not hearken but his heart shall be hardened , that I may lay mine hand upon Aegypt . So that when God hath a purpose to proceed to judgement against wicked men , he lets them alone to worke ungodlinesse , to live in disobedience ; to be hard-hearted and obstinate in sinning ; as in the sonnes of Eli ; they obeyed not the voice of their father , viz. God left them , and gave them not grace to hearken because he meant to slay them , 1 Sam. 2.25 . and all this is not meant of that hardnesse , which is naturally even in the best ; for God many times takes away that hardnesse , and gives hearts of flesh , that may bleed and 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 ; yet say I , not by God onely ; for there be three efficient causes of mans induration ; Man , the Devill , and God . 1. The first cause of hardnesse of heart . The wicked hardens of his owne heart , so did Pharaoh , Exod. 7.13 . Pharaoh hardened his heart , and did not let Israel goe . And Exod. 8.32 . Pharaoh hardened his heart at that time also ; Therefore saith Moses to Israel , Harden your necks no more , Deut. 10.16 . And 2 King . 17.14 . The Lord bade them turne from their evill wayes , but they would not obey , but hardened their hearts and necks , like to the necks of their fathers , that did not beleeve in the Lord their God . And Ierem. 5.3 . Thou hast stricken them , but they have not sorrowed ; consumed them , but they have refused to receive correction , and have made their faces harder than a stone ; which phrase is frequent in the Prophet Ieremie , as in Ier. 7.26 . They hardened their necks , and did worse than their fathers . And Ierem. 17.23 . They made their necks stiffe and would not heare : by which it appeares , that ungodly and wicked men are a cause of their owne hardening , when they either oppose the truth acknowledged , or persevere in sinne against their conscience , as may bee seene in Cain , Pharaoh , Iudas , and the Iewes .

A second cause is the Devill , The second cause of hardnesse of heart . helping forward the wicked and sinfull purposes of man , plunging him everie day further than other into finne , and easting thicke and foggie mists over his eyes , as 2 Cor. 4.4 . If our Gospell be hid , it is hid to them that perish , in whom the God of this world hath blinded the mindes , that the light of the Gospell might not shine unto them : which God of this world is not the true & everliving God , as Chrysostome , Augustine , and Ambrose expounded it , when they dealt with the Manichees and Arrians ; but the same which is called , the Prince that ruleth in the aire , the Prince of darknesse , viz. the Devill , and these two efficients of induration doe both sinne most grievously , man by his owne will , Satan by instigation ; mans corruption is as the coale that sendeth forth sparkes , the Devill blowes the coales and kindles the fire .

The third cause is God : for first , The third cause of hardnese of heart . mans heart sends forth fire , Satan blowes it , and then God strikes on the anvill , and frames and disposeth everie thing to his owne will . The first and neerest cause is mans corruption , the Instigator and Tempter Satan , and God as a just Iudge . I will harden Pharaohs heart , saith God , Exod. 4.21 . The Lord hardened the heart of Pharaoh , Exod. 9.12 . And the Prophet Isay 63.17 . questions thus with God , O Lord , why hast thou made us to erre from thy wayes , and hardened our hearts from thy feare : So God is said to give men over to a reprobate sense and reprobate minde , Rom. 1.28 . To blinde , Isay 6.10 . To deceive , Ezek. 14.9 . If that Prophet be deceived , then I the Lord have deceived him ; to put a lying spirit in the mouth of his Prophet , 1 King . 22.23 . Behold the Lord hath put a lying spirit in the mouth of all these Prophets . Now how God doth harden and blinde is not agreed . Some say , that all those Scriptures , Hee hardened Pharaohs heart , and hee gave them over to a reprobate minde , &c. are to be expounded , by the word of permitting , that God did suffer them to be done , and not without shew of Scripture , Psal. 81.12 . They would not hearken ; therefore I gave them up to the hardnesse of their heart , and let them walke in their owne counsells . And also from the speech of Barnabas and Paul , Acts 14.15 , 16. when the people of Lystra would have sacrificed unto them , Why doe you these things ? we be men as you are , who preach unto you the living God , who made all things , and in times past suffered the Gentiles to walke in their owne lusts ; and when it is said , that God gave them over to doe such things as are not meet ; they understand it , that God suffered them to doe such things as were not convenient , and that God hath no more to doe in hardening mans heart , than a man that stands upon the shore , and sees a ship to bee drowned when hee might have holpen it , which was the interpretation of Iulian the Pelagian , August . contra lu●●anum Pelag. lib. 5. cap. 3. as Augustine sheweth . But Augustine shewes there , that God doth it not by patience alone , but by his patience , which implyes an action : for if he would not , for no reason would hee have permitted it . So that he doth not onely suffer it , but will it , for Gods permission is voluntarie , and he suffereth willing , not unwilling ; See Calvin . Inst. lib. 1. cap. 18. se●● . 2. God permits nothing against his will , so that when God suffers sin to be done , hee also wils it to be done .

Some say , that they must be expounded by the word of substracting . That God is no otherwise said to harden , or blinde , but by with-drawing his grace , which they that are blinded and hardened are unworthy of : As the ship-man withdrawing his helpe , le ts the ship be drowned , or a man that takes away the pillar that sustained the house , then the house fals of it selfe ; and there bee two causes why God useth to withdraw his grace and spirit : sometimes to punish the unthankfull that abuse his grace , sometimes that they might better acknowledge the necessitie of grace ; that without it wee can doe nothing that is good , that wee may bee more enflamed with a desire of it , and embrace it joyfully when wee feele it ; and for these causes God sometimes denies his servants the powerfull working of his Spirit , and suffers them to fall into foule sins , and that not onely in justice to punish former ingratitude , but also in mercie and for their good ; both in the sight of our owne weaknesse , and in seeing the necessitie of Gods grace , and in making us more carefull not to abuse grace when we have it ; So that God doth blinde when he takes away his light ; for take away light , darknesse followes ; take away grace , hardnesse followes : and therefore Peter Martyr sayes ; That God is such a cause of sinne , as is called in Philosophie , the removing prohibiting cause , that takes away the helpe by which they should bee kept from induration ; and though this bee somewhat , yet it is not all : for surely these sayings , God did harden , give over to a reprobate minde , lead into temptation , and encline the hearts of men , doe signifie some action of God in man .

Some come a little neerer and say , that God doth blinde and harden not by his owne , but by an outward act indirectly , that is , by proposing to the eyes and eares such objects whereby they should be softned , and enlightned , and reclaimed from sinne ; but yet it comes to passe by their owne faults , that they are thereby blinded , and hardened , and plunged further into sinne : These objects are , the preaching of the Word , Sacracraments , miracles , mercies , judgements . These God giveth to man for his good , and man turnes them to his owne destruction . As for example , God proposed the Word to Pharaoh by Aaron , miracles by Moses , by these his heart should have been softened , but by his owne fault , it became more hard ; so were the Iewes at the preaching of Isay : And to this purpose saith God in Ierem. 6.21 . I will lay stumbling blocks before this people , the fathers and the sonnes shall fall upon them , the neighbour and the friend shall perish ; Yet surely , though all this be true , it is not all the truth ; for in the storie of Pharaoh I observe three things . 1. The preaching of the Word by Aaron . 2. The working of miracles by Moses . 3. The hid action of God in the heart of Pharaoh . And these three God did thus order ; that Aaron should speake the word , Moses should doe miracles , but hee would reserve to himselfe the action of induration ; I will harden the heart of Pharaoh , Exod. 4.21 . as if he should say , I will reserve that to my selfe : So that besides the outward objects of the Word , and miracles proposed by Moses and Aaron , there was an internall action of hardening wrought by God ; not to goe still about the point , the conclusion is . God doth blinde , harden , and give over to a reprobate minde , not onely by suffering it , not onely by withdrawing his grace and helping hand , nor onely by proposing of outward objects , against which the wicked may stumble ; but also by an inward and strange working in the heart of man , and all these be acts of Gods just judgement , whereby hee punisheth mans sinne . So that hardnesse and excaecation in respect of it selfe is sinne , In respect of the consequents , the cause of sinne , and it is in respect of 〈…〉 God workes , is difficult ; from the blame God is free , from the guilt he is also free : let man looke to both these . But the punishment of sinne being an act of his justice , hee acknowledgeth ; and in the punishment note three things . 1. The matter wherewith a man is punished . 2. The contrarietie betweene the partie and the punishment . 3. The order of consequence ; that where such an offence went before , such an evill shall follow , to make the offender feele the smart of it : In those punishments which be punishments onely and not sinnes , God is the Author of all things implyed . In those which be sinnes as well as punishments , God is onely the Author of the order of consequence , and of the contrarietie betweene the punishments and the parties punished ; as for example : Pride is punisht by envie ; now envie is not of God . But there is a contrarietie betweene the soule of a proud man and it ; which makes it bitter and afflictive , and there is an order of consequence , that where such a sinne went before , there such a punishment should follow ; This is of God : So that God workes in sinne . 1. Positively , as it is a physicall act. 2. Morally , as it is a just punishment of sin . 3. Permissively , as it is a sin , not by giving consent to the doing of it , but in not hindring it .

Yet in all this we doe not say that God is the author of sinne , Antid . in Rom. pag. 715. as Stapleton accuseth Calvin and Becanus , p. 6. who saith , that the God of the Calvinists is the author of sinne , nor as Bellar mine 〈…〉 Beza . First , that we say , God to be truly and properly the cause of those sinnes , which men commit . De amissione gratiae et statu peccatt . Lib. 2. Cap 4. Secondly , that we say God truly & properly to sinne . Thirdly , God alone truly to sinne ; whereas Calvin holds the quite contrary . Ins●●ut Lib. 1. Cap. 14. Sect. 16. & Lab. 2. Cap. 4. Sect. 2. Neminem indurat nis●●e●●ò . Epist. 106. Non in●u●dendo malitiam , sed ●●b●r ●●endo gratiam . Aug. ad Sixtum Epist 105. But wee say that induration and excaecation bee just judgements of God . He hardens none but deservedly , saith Augustine ; and in Calvins judgement there bee these parts to bee considered . First , the withdrawing of his divine helpe ; Not by infusing malice , but by withdrawing grace . The punishment of precedent sinne , when God takes away those helps of grace which formerly they had , and when man wants this help , of his owne accord hee rusheth into sinne . Hence Pharaos heart grew hard , because God would not give him grace to hearken to his ministers Moses and Aaron : And the Gentiles having their cogitations darkened ; that is , God not enlightening them with his grace , they gave themselves over unto wantonnesse , and to worke all iniquity with greedinesse : Eph. 4.18.19 . and this denying of grace is no sinne , because it doth not conferre grace .

Secondly , the delivering of man into the power of Satan , which is Gods just judgement upon man for sinne : as 1. King . 22.22 . when hee bade Satan deceive the false Prophets . Thou shalt intice him , and prevaile , goe forth and doe so ; and in this no sin ; for Satan being the executioner of Gods anger and judgements , doth so plunge those that are turned over to him into eternall destruction , that he punisheth their former sinnes by making them commit greater than they did before : thus did God with the wicked people . Rom. 1.24 . Because they regarded not to know God ; therefore God gave them over , that Sathan might punish them by driving them into greater sinnes than ever they had committed before .

Thirdly , divine permission , when God suffers Sathan and wicked men to runne into sinne , but without his furtherance , as Psal. 81.12 . My people would not hearken , Israel would not obey ; therefore I gave them over to the hardnesse of their heart , & let them follow their owne imaginations : & as he did here with the Iewes , so did he with the Gentiles . Act. 14.16 . The God that made heaven & earth in time past suffered all the Gentiles to walke in their owne waies : and in Zach. 8.16 . I set all men every one against his brother ; and yet in this permission God is neither altogether unwilling that it should bee done ; for it were impossible to bee done , if God were wholly against it ; neither is he simply willing , because hee doth both hate sinne and punish it , as Psal. 5.5 . So that if permission be referred to the act of sinne , God hates it , wills it not , but unwilling permits it , but if referred to the end ( not which the agent doth intend , but which the divine wisdome deduceth from thence ) then he permits it willingly .

Fourthly , the determination of sinne , when God will not suffer the wicked to goe on in sinne so farre as they desire , but sets them bounds that they cannot goe beyond ; and as hee did with the seas , Iob 38.11 . Hither shalt thou goe , as hee did with Sathan in the tempting of Iob , All that hee hath is in thy power , but upon himselfe put not forth thy hand , Iob 1.12 . as hee did with Pharaoh , he suffered him to vex and persecute Israell : but when Pharaoh would have maliciously brought them backe againe , and intended more exquisite cruelty for them , then the Lord stayed him and stopt his passage , by bringing in the sea to drowne him and his host , Exod. 14. as hee did with Saul when he would have taken away Davids life , the Lord set downe how farre hee should proceed , to chase him from place to place , but not to death : By all which it appeares , that wee make not God to bee an idle looker on , which suffers every creature to doe what they will : But when God gives men over to bee blinded and hardned by Sathan , and suffers wicked men for a time to worke mischiefe , yet sets bounds and limitts to their rage and fury , and in the end wonderfully rescues his servants from trouble : This surely is not to doe nothing .

Fifthly , a reducing of the ends to the rule of justice . The bringing of some good out of evill , for though Sathan and wicked men propose their ends , the wicked that hee may serve his pleasures , the Devill that hee may destroy ; yet such is the goodnesse of God , B●●um est mala esse vel ●ieri , alioqu●● sum●●è bonus non permitte●et ca ficri . Lo● hard . lib. 1. distinct. 46. that hee will never suffer evill to be done , if it were not to bring good out of it . It is good that evils be , or bee done , otherwise the most good God would not suffer them to bee done ; and such is the wisdome of God , that out of worst things , he can chose the best ends ; as for example , Iosephs brethen sold him for envy ; but God sent him to prouide for his old father and his brethren , to preserve their lives . Gen. 45.5 . So in the death of Christ , Sathan and the Iewes intended onely his death ; but God turned it to the salvation of all that beleeve . As poyson is in it selfe evill , but the skilfull Physician by tempering it cures the sicke , and workes good out of it ; So doth God with sinne . Shimei by cursing would shew his hatred of David ; but God would make knowne the patience of David , which was good . Now these workes , as they proceed from the next cause ( man and the Devth ) be evill ; they be evill trees , which cannot bring forth good fruits : But as they proceed from the supreme cause , and ( as hee brings good out of them ) they are good . God and Satan will both have Ierusalem destroyed : But Sathan , that hee might bee avenged on them ; God , that hee might punish their rebellion . Christ is delivered to death ; the Iewes they doe it onely in malice ; But God hath another end , the redemption and salvation of man , and therefore in Act. 4.28 . Pilate and the Iewes & Gentiles gathered together to doe whatsoever thy hand and Councell had determined . S. Enchirid ad Laurent . ca. 101. Augustine shewes how God & man may will the same thing , and God in willing it doth well , and yet man sinnes in willing it . The father of an ungratious child is sicke ; Vt citius perveniat ad haeredita●em pa●ris . Vu●t Deus j●●s●e , fil u● i● pie . God will have him to die ●n his just judgement : the sonne , That hee may sooner come to his fathers inheritance : God wills it justly , the sonne wickedly .

Albeit God doe order , Res mala non habet ●aulan essi cientem , sed desi ie 〈◊〉 . De 〈◊〉 ta●e Dei Lib 12. cap 7. determinate and governe sinnes that be done , yet is he not properly the efficient cause of sinne . It was a good saying of Augustine , An evill thing hath no a cause efficient , but defficient , as the corruption of iudgement and the perversnesse of will ; and further I say , that though the Papist accuseth us for making God the author of sin , yet I will change my religion if I will not shew to any Romanist that will challenge me , that wee of this Church teach no otherwise than the Papists themselues have written , not onely out of Occam , Durand , and Bannes , but principally out of Thomas Aquinas , and Bellarmine himselfe . In R●m 9. Dea ●ass . gratiae . lib. 2. Cap. 13. By a figure hee commands it , and incites men unto it , as a Huntsman sets the dog upon the Hare , by letting goe the slip . That God doth not onely permit the wicked to doe evill , nor onely forsake the godly , that the wicked may doe what they will against them : But he oversees their wills , he rules their wills , he governs their wills , nay he bowes and bends them by working invisibly in them , and not only inclines the will to one evill rather than to another , by permitting them to bee carried into one sinne and not into another , but also positively , hee bends them by inclining them to one evill and turning them from another , occasionally and morally as hee speakes out of Thomas Aquinas . Let them looke well into these speeches and they shall finde that wee say no more than they ; and if they would expound ours as candidly as their owne , there would bee small or no difference .

Briefly then we say first in generall , That God is not the author of sinne , but the devill and mans corrupt will , and the contrary we defie as blasphemy . Secondly in particular , wee beleeve , that God wills nothing which is formerly sinne ( but hee fulfills his good wills by our evill wills , as P. Lombard ) as hee wills that which is good , Lib 1. Distinct. 48. but hates it rather ; whence it followes , that hee inspires it into no man , nor creates any corruption in our wills which was not there before , but forbids it absolutely , within us by the light of his spirit , as Rom. 2.15 . without , by the commandement , Thou shalt heare a word behinde thee saying , this is the way turne not out of it . Isay . 39.21 . &c. The first entrance of sinne into the world , and the continuance of it in the world , was the voluntary action of mans will , God infusing no evill into him ; for God is not the cause why man is worse : but that which God doth about and concerning sinne is contained in three actions . First , as the universall cause of all things hee sustaines mankinde , and upholds his being , yea the being & motion of all his actions good and bad : So that no man could either move to any action , or have being himselfe , if God sustained him not , as Act. 17.28 . whence it followes , that the very positive act , which the schoolemen call the subject of sinne , and the materiall part of sin whereto sinne cleaveth , is of God in the same sort that all other actions of the creature are ; & this proposition doth Zanchius well illustrate : A man rides upon a lame horse : in this action are two things , Motion and Halting ; the motion is of man , man makes him move , but his halting is of himselfe : so in sinne , the action or motion is of God , but the deformity , of man himselfe .

Secondly , he withholds his grace , as Iohn 12.39 . Therefore they could not beleeve , because Isay saith , he hath blinded , &c. as being bound to no man , but leaves the wicked to themselves , whereupon it followes that their hearts grow hard , and they cannot chose but sinne . The manner how hee hardneth , is not by creating the sinne , as Augustine , Not by infusing malice , but by withdrawing grace , as hee doth grace in the elect ; but by denying them the power of his grace , which should mollifie them , and by offering them sundry objects as the Word and Gospell , which they convert into occasions of sinne and ruine , and whereby they stand exposed to Sathans temptations , and have neither power , nor will to stay themselves .

Thirdly , hee ordinates the sinne , which is nothing else but the directing of it in such manner as hee pleaseth , that it proceed no further , nor otherwise than his good pleasure willeth ; sometimes hee restraines it , that it shall reach no farther than hee willeth ; sometimes he turnes it to another end than the person doing it thought of , he would Christ should suffer by the Iewes , he would not that the Iewes should slay him , as Lombard : Lib. 1. Distinct. 4● . sometimes hee makes way for it to passe , that he may punish one sinne with another : and this is all that wee say touching this point , wherein when we say that God wills or workes , & positively ordaines it , wee meane it not of Gods formall will , but of these three inferiour actions , whereby hee governes it . A word of Vse , and proceed .

First , Vse 1 it sheweth Gods infinite mercie in sustaining us , even then when we are sinning against him . It is by him that we liye , though we live to grieve him ; our actions are sustained by him , though they bee done against him ; we are supported by his arme and strength , though wee use that arme and strength to wound him , though while we sinne , he might justly cut us off , withdaw his breath , and let us fall to nothing , as Psal. 104.29 . Yet he suffers us to have a part of his generall providence over his creatures .

Secondly , Vse 2 it teacheth us to beware of unthankfulnesse , lest it make God to withdraw his grace from us ; for then wee cannot chuse but bee hardened ; there is one grace above the rest , you have it : one thing to mollifie the heart , you have it : one blessing that surpasseth all others , you enjoy it , the preaching of the Gospell : You have had it when others have sate in darknesse , yea , you boast of your many and famous Preachers , you have Apolles , and Tertullus , and Gamaliel : But as little fruit is to be seene here as any where else , and as small respect to a Minister , or his message , as among any other people . Take heed , lest God strip you of this grace , and after the seven yeeres of plentie send seven of famine ; after the full eares send some to devoure all that wee have sowen , and bring upon you that famine in Amos 8.11 , 12. The ground that hath often had raine , and brings forth no fruit ( if God once restraine the raine and influence ) is neere to be burned , Heb. 6.8 . Therefore let the Word worke upon you , and bee like a hammer that breakes your stony hearts , Ierem. 23.29 . else will it worke as hammers doe upon anvils , make them harder ; for the word shall prosper , it cannot bee preacht for nothing ; if it softens not , then it hardens ; if it reclaime not from sinne , then it drownes you in sinne , if it bring you not to holinesse , it will leave you in sinne excuselesse ; if you profit not by it , yet when God shall come , you shall know that there hath beene a Prophet amongst you : If God punish one sinne with another , let man take heed . See Rom. 1.24 . and 2 Thess. 2.10 , 11. If you will not come out of sinne , God will let you fall into others , that you shall never come out . So I come from the Author to the judgement it selfe that is set downe .

1. In generall , the spirit of slumber . 2. In particular , and they be two . 1. Eyes that they cannot see . 2. Eares that they cannot heare . To begin with the generall . Thomas Aquinas would have us read it compunction , and makes it to be twofold . 1. Good , whereby man grieveth for sinne . 2. Evill , whereby man grieves at another mans good . But I will take the reading of Beza , that it is of amazement , or slumber : and as Isa. 19.14 . It is called The spirit oferror , that is , an ill spirit that leads into error : So here , The spirit of slumber , that is , an ill spirit that possesseth their hearts with slumber and heavinesse ; and it is such a heavinesse and astonishment , which takes away all sense , as Iunius . A lethargie , or such a heavinesse as God cast upon Adam , Gen. 2. as Paraeus . And this is the spirit wherewith the Iewes are possessed at this day , brought upon them by former sinne . Doct. The first thing that I observe is ; That God punisheth one sinne with another . So did hee with the Gentiles , Rom. 1.24 , 27. and 2 Thess. 2.10 , 11. Because they beleeved not the truth ; therefore God gave them over , and sent them strong delusions to beleevelies : David committed adulterie and murther , and God suffers one of his children to commit incest with another , one to murther another , 2 Sam. 13. Lot is drunken , and then committeth incest , a just punishment upon him , Gen. 19.30 . I need no more but that in Psal. 81.12 , 13. My people would not hearken , Israel would not obey : therefore I gave them over to their owne hearts lusts : pride , wantonnesse , lust , covetousnesse , discontent , murmuring , &c. which bee lusts of mans heart , and sinnes against God . See further , Prov. 22.14 .

This Doctrine may bee a threefold cord to restraine us from all kinde of sinne , and keepe us from doing one , for feare that bring another upon us : To keepe us from drinking , lest God plague us with uncleannesse , as he did Lot : and therefore God fore warnes us of it by Salomon , Prov. 23.31 , 32 , 33. Take heed of uncleannesse , lest God punish it by suffering us to commit murther , as he did David , 2 Sam. 11. Take heed that we be not disobedient , lest God punish us , by giving us over to our owne lusts , as he did Israel , Psalm . 81.12 . Take heed of an unbeleeving heart when the word is preached , lest God give us over to beleeve lies , as 2 Thess. 2.10 , 11. Take heed of doing any one , lest God punish it with another , and wee have two to answer for : But I come to the point .

It is an heavie judgement of God , Doct. that men have meanes to know God , and yet never bee better for them . See Isai. 29. from 9. to 13. These Iewes had the Prophets rising early and late , God sent them wise men , and Prophets , and Scribes ; but you shall kill some of them , and others you shall persecute from Citie to Citie , Matth. 23.34 . and this judgement hee brings upon a people , when hee gives them up to fill up the measure of their sinnes , as vers. 32. Fulfill yee the measure of your fathers sinnes . How is that ? Behold I send unto you , &c. The old world was sinfull , yet never filled up the measure of their sinnes , till they despised Noah . Sodome , till they despised Lot . The Aegyptians , till they despised the meanes 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 De●ius , o● 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 imp●●iunt occulum . 1. Ten●brae , viz. peccata . 2. Humor concretus , viz. conflu●us peco●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 a Quia cùm loquebat●r perspicùe noluerunt intell●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 b Malum ingenium impiorum nunquam cl●riùs deprehenditur , qùam ub●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 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 ●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 cor●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 seduceth them ; their eyes are not onely darke and see not , but deceitfull and seducing , making them thinke that they see what is right , when they see it not , which I thinke to bee here meant : and therefore Christ in Ioh. 12.40 . addes these words ( not understand with their hearts ) from whence the point may be .

When good meanes of salvation be not used aright , then God turnes them to their hurt and destruction . Their eyes that once saw his workes , Doct. whereby he shewed himselfe to bee God , and whereby they should have beleeved , doe now lead them into error , and cast them upon their destruction . Physicke is the meanes of health , yet if not rightly used , is able to kill him that useth it : The eye mans best guide , yet if distempered , may bring a man into more danger than any professed enemy : The Word and Gospell the best meanes to mollifie our hearts and bring us unto God , yet if neglected , and abused , makes the heart hard , the eyes blinde , and the understanding darke . Goe make the hearts of this people fat , shut their eyes that they may not see , Isa. 6.10 . If rightly used , it is the savour of life unto life , 2. Cor. 2.16 . but if not , it is a stumbling blocke to make men fall , Ier. 6.21 . But to keepe to the Apostles instance , The eye : It is first as a watchman set in the top of a tower to discover the enemy a farre off : but if not rightly used , it proves like a treacherous Sinon , to open the gates of the City , and let in the enemy : to let lust into the heart : And therefore Iob made a covenant with his eyes , Iob 31. And David praieth , Turne away mine eyes , Psal. 119.37 . and how many the eyes hath undone , you cannot bee ignorant . The sonnes of God , ( as they are called , Gen. 6.2 . ) saw the daughters of men , and tooke them wives ; It brought Sichem to commit folly with Dinah , Gen. 34.2 . David to lie with Bathsheba , 2. Sam. 11. Therefore saith Bernard , that the eye is Prima sagitta , The first arrow offornication ; that it is the window of the minde , Demodo bene vivendi , Ser. 23. Etin Psa● . 91. Sertn . 7. a a Occ●lus deprae . dat●r animam . Epist. 107. The eye robbeth the soule ; about his 107 Epistle .

Let us then heare aright , for feare the word which is in it selfe the savour of life unto life , be not the savour of death unto death . As meat indigested rots upon the stomacke , and poysons the body : So doth this best meanes of life , if onely heard , and not digested with zeale . It is a fearesull case when God lets our Pilot and our guide deceive vs , our eye the best director to misleade us , our meat to poyson us , the light to bee like an Ignis fatuus to seduce us ; I pray God it befall not us , who have a long time had eyes to see the wonders of God , and yet make smal use of them . And so I come to the second particular , Eares that they should not heare .

Eares that they should not heare . ] In Pro. 20.12 . God hath made both these , the eye to see , and the care to heare . These Iewes have them , but neither see nor heare : God hath made man two eares for two reasons , First , Vt 〈◊〉 actliu● . That words may more easily be gathered ; as L●●l intius of Gods workmanship . Chap. 8. Secondly , Qua spo●tet dupla ad disciphnā Consequen●am au●nt , cum urā linguim dederit , ut meminerimus pau toraci enda plura audienda . Because we must heare with a double care to the attaining if learning , whereas hee gave but one tongue , that wee might remember , that sewer things are to bee spoken , more to bee heard . As Basil in his booke of virginitie ; and though the eyes be the organ of a most excellent sence , of seeing the workmanship and wonders of God , yet the eare is more needfull , Institut. Lib. 3. Cap 9. because as Lactautius saith , Learning and wisdome is perceived by the eares alone ; not by the eyes alone . It is a great misery to be blinde , for then he sees not Gods workmanship ; but greater misery to want the hearing , because then they cannot heare of their Saviour , nor of eternall life . Thomas Aquinas tells us , that outwardly they could heare and perceive well enough ; but the judgement was , they did not heare with fruit . as Deut. 29.4.3.6 . You have seene the great tentations , the miracles and wonders , how I led you sortie yeares in the wildernesse , your cloathes waxed not old on your backes , nor your shooes , yet you want a heart to perceive , and eyes to see , and eares to heare untill this day . The first thing that I observe , I comprize in these tearmes . Doct.

It is a misery unspeakeable to heare the mysteries of salvation , and bee no better for it ; for hearing without obedience hath no blessing : he onely that so heares the will of God to doe it shall enter into the kingdome , Matth. 7.21 . shall bee blessed , Luke 11.28 . shall bee justified before God . Rom. 2.13 . But the hearers otherwise , if they looke for any mercy from God , they doe but deceive themselves , Iames 1.22 . a a Ille ●crè a●dis , qui mo●bus non contrad cit. In quatuor Evan. 〈◊〉 29. Hee beares aright , that in his manners doth not contradict it , saith Gregory . b b F●de●ni presi . ●u , ●vita pra●a est . Chrys st in lib. Homd 〈◊〉 Faith profits nothing , if the life be wicked . c c Frus● a audit qui non amat . Encl 〈◊〉 Cap. 17. He leares in vaint , that loves not , saith Augustine . d d Grave estse catum non 〈◊〉 sse quoctsac as , ● avnis nonseetsse qu● 〈◊〉 . De●ss● 〈◊〉 Lib. 2 20. It is a great sinne not to know that which thou doest , a greater not to do what thou knowest , saith Ambrose . I here be three kindes of bad hearers , in Mat. 13. every one of them miscrable . The first compared to stores , and the stones are cast cut of the vineyard , in Isa. 5.2 . The second to thornes , and thornes are to bee burned , Heb. 6.8 . The third , to the way side , and that is a double misery . First , the way is ever left without the hedge , and without defence . Secondly , it is troden under soot of all passengers ; Woe be to thee Chorazim , woe be to thee Bethsaida : for if these workes had beene done in Tyre and Sidon , &c. and Wee to thee Capernaum ; for if these workes , were done in Sodome , &c. Mat. 11.21 . These three Cities , Chorazim , Bethsaida , and Capernaum were Cities of Galilee ; very fruitfull , by reason they were neere to Iordan , which made them as rich as Nilus doth the country of Egypt ; Ioachi● us , Vadianus . not farre from the lake of Gennezareth , where Christ often preached , and where most of his great workes were done , as Mat. 11.21 . Out of Bethsaida he called his first disciples , Peter , Andrew and Philip : In Capernaum he did many miracles , hee preacht almost every Sabbath day , and made them astonished at his doctrine , Luke 4.31 . and because they had all this meanes , heard all this preaching ; the refore is their case more miserable , and their judgement heavier than that of Sodome and Gomorrah . Gratiu● eos punit Deminus q● plura perceperant dona . The Lord punisheth those more , who have received more gifts , saith Ferus . To whom God gives much , of him hee requires much : hee requires either a larger fruit , or a larger punishment . Hearing without profit is the forerunner of Gods wrath and destruction ; As the sonnes of Eli obeyed not the voyce of their father , because the Lord would slay them . 1. Sam. 2.25 . I cannot reade without astonishment . Ier. 7. from 13. to 17. I rose up earely and spoke unto you , but you would not heare ; therefore I will doe unto you as unto Shilo : I will cast you out of my sight , and then he speakes to the Prophet . 16. Thoushalt not pray for this people , nor lift up a cry for them , nor intreat , for I will not heare thee ; and from 25. to 28. Since your fathers came out of Egypt to this day : I have sent my Prophets rising early , but you would not obey . Therefore the carkases of this people shall bee meat for the beasts and fowles , and none shall fray them away , and I will make to cease the voyce of mirth and gladnesse , vers . 34. I will forbeare the application , desiring that if ever you remembred a lesson , remember this and apply it to your selves ; and give mee not occasion whensoever I shall leave you , to say as it is said of the sigtree in Luke 13.7 . This three yeares have I preached , and sought fruit of this figtree , and finde none . God forbid , but that when Peter shall bring the converted Iewes , Paul the converted Gentiles , Andrew couverted Achia , Iohn converted Asia , Thomas converted India , In quatuor Evangelia . Homil. 17. as Gregory speaketh , when Augustine the men of Hyppo , Cyprian the people of Carthage , Hierome the people of Stridon ; and when all the faithfull shepherds shall bring to God at the last day the soules they have wonne , and the sheepe they have kept , and fed : God forbid , but I may bring many of you with me , and say unto the Lord , as Heb. 2.13 . Behold Lord here am I , and the children whom thou hast given me . I descend to one point more .

If God give good meanes , and mans contemne them , then though God take not away the meanes , yet ●ee denies them grace to profit by them ; God gives meat , and yet denies it the blessing of feeding , filling , and strengthening ; as in Hag. 1.6 . nay hee makes meats as poyson , light deceitfull , physicke hurtfull , the word the savour of death , as above . What good newes the cares might have brought to the Iewes by Christs preaching ; yet because they regarded them not , now they cannot profit , though they doe heare him . Hee often preached the word , which might have wrought faith in them ; they contemne it , and therefore now they get no benefit , though their cares be open to it : They might have profited by seeing his miracles ; but because they would not before , now they cannot . God at this day in many places continues to men the gift of hearing , and amongst them the blessing of preaching ; yet it is a just judgement , that though they heare , yet they understand not , and though the word bee preached , yet they profit not ; as when Isay preacht , in Isay 6.10 . the hearts of the people were heavie , and Isay 49.4 . I have laboured in vaine , I have spent my strength in vaine and for nothing . and verse 5. I shall be glorious , though Israell bee not gathered . But I passe it over , and adde a word of the last .

Vntill this day ] noting that it shall not be perpetuall , but when the time appointed of God shall come , then this wicked nation shall have this judgement removed .

God doth never so utterly cast off a people , Doct. but when they turne unto him , hee will receive them . What people in all likely hood farther gone than the men of Ephraim , which willingly followed the commandement , viz. of Ieroboam ? Hos. 5.11 . And when God shewed that they were sicke , and would have them come to him to be cured ; Then Ephraim went unto Ashur , and sent unto Iareb the King of Assyria . Hoc accedit ad superio●a peccata . This was added to their former sinnes , saith Mercer on Hosea . Yet if there bee a come , let us returne , then after two dayes will hee revive them ; and the third day they shall live , Hos. 6.2 . Or what citie so farre gone as Ierusalem , she justified Sodome and Samaria , Ezek. 16.51 . She sinned so much , Tantum p●ccavit , ut et Sodom● comparata justa videatur . Contra Faust . Manich. haer . lib. 22. cap. 61. that Sodome compared with her might seeme righteous , as Augustine . Yet if shee would turne , the Lord would gather her as a hen , &c. Matth. 23. Or what man so farre gone as Manasses , 2 Chron. 33.6 . Hee built altars to strange Gods , he sacrificed his sonnes to Moloch , hee gave himselfe to witchcrast , charming , and sorcerie , he used them that had familiar spirits , and hee did evill in the sight of the Lord to anger him ; yet when he was in tribulation , and prayed , and humbled himselfe greatly , then the Lord heard him , and was entreated , and he knew that the Lord was God , at vers. 12 , & 13. There be yet two points moe . 1. When God layes a plague upon a people , he determines how long it shall lie upon them , and that no man knowes . 2. Great and crying sinnes have long and lasting pun shments . The sinne of these Iewes was great , and their plague hath lasted towards 1600. yeeres , and how long it shall yet last , God only knowes . But I passe these , and come to the second testimony cited out of David , at the ninth verse .

VERS. 9. And David saith , Vers . 9 let their table bee made a snare , and a trap , and a stumbling blocke , and a recompence unto them . 10. Let their eyes bee darkened , that they may not see , and bow downe their backs alwayes .

IT is taken from Psal. 69.22 . wherein David complaines of the calamities and oppression which he endured ; and in himselfe ( as in a type or figure ) foretels what the Iewes would doe to Christ and his members , as vers. 20 , 21. I looked for some to have pitie on me , but there was none , neither found I any to comfort me ; They gave me gall to eat , &c. In the citing of which Text , S. Origen observes , that the Apostle doth not precisely tie himselfe to the Prophets words ; But addes somewhat unto them , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a trap , or net . And though the new translation adde those words , yet surely there is no word in the Hebrew Text to yeeld it . Secondly , Paul addes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a recompence . Whereas it is in the Hebrew Lemochesh , for a stumbling blocke , and no more . But to passe these discordances in the reading ; I come to the words , which are a bed-roll , or long catalogue of heavie judgements that God laid upon the nation of the Iewes , and they are in number three . The first lights upon their table , the second upon their eyes , and the third upon their backes . Vpon their table , foure . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a snare . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a trap . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a stumbling blocke . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a recomcompence of their wickednesse . The second upon their eyes , blindnesse and darknesse . The third upon their backes , stooping and crookednesse . I begin with the first , and there must first enquire what we must understand by table .

By table , Origen , and Soto , and the most part of Interpreters meane the Scriptures , which became a snare unto them , in that they perverted them to their owne hurt : as where the Scripture speakes of a deliverer , which was to bee understood of a spirituall deliverer from sinne ; they dreamed of a temporall deliverer of their nation , & of an earthly glory . Haymo & some others , that their table is Collatio verborum in mensa : Their meetings and conference to take Christ : whereat they did but lay snares to take themselves . Lyranus doth distinguish these three , their table became a snare in perverting the Scriptures , a trap , when they were taken by Titus and Vespatian , and a scandall to the infamy and disgrace of their nation ; Their nobles were put to a shamefull death by the Romans : But rather I subscribe unto Chrysoslome , who understands by table , Omnes Iudaeorum delicias , their prosperity , their publike state , Quidquid est in vita optabile & beatum , &c. Calv. in Rem. 11. their temple ; unto Calvin , Whatsoever is desireable and blessed in this life , he gives them to their ruine and destruction . To P. Martyr , who tearmes it an elegant allegory , wherein is signified , that whatsoever is sweet and acceptable becomes dangerous , and deadly . At the table they use to be cheerfull in the lawfull use of Gods creatures , to reioyce in the society of friends ; And if Varro may bee beleeved , it is mensa , a table , quasi mesa , a mediatrix betweene men : Now this table ( which should be ioyfull and pleasant ) is become deadly and pernicious . To be short , the table is that wherein a man doth either take pleasure , or hopes for it ; as when Pompey was overthrowen in the Pharsalian fields ; Aegyptus and Ptolomaeus were his table : for there he thought to have helpe and succour , but there he lost his head . The table of the Iewes was their place , Nation , dignity : The table of the Roman Church , the name of the Church , Councells , Fathers , the splendor and pompe of the ceremonies . Secondly , it is , Non estoptantis sed prophetantis , ut non fint , sed quia fiet . In Psal. 69. Let their table be made , which let it bee made ; It is of one not desiring , but prophesying it ; not that it may be done , but because it shall be done : as Augustine expoundeth it . I descend to the point .

First , Doct. God makes the best things that the wicked enioy , to turne to the destruction and fall of those that have them ; what had this nation so good as the oracles of God ? or wherein can a Nation enioy a greater blessing than that ? Here they may finde Christ , and life eternall , Iohn 5.39 . By this they may increase the length of their daies , and their yeares & prosperity , Prov. 3.2 . out of this they may take pibles ( as David did out of the brooke ) to wound the brasen forehead of sinne . This is the treasure of knowledge , Epist. ad Paulinum . Convivium sapientiae , singuli librisingula sercula . Offic. lib. 1. Cap. 22. as Hieronie speaketh ; & A banquet of wisdome , how many bookes , so many messes , saith Ambrose . They are like to Tagus in Lusitania , or Ganges in India , which the Scripture calls Pishon whose very sand and gravell is gold , yet when the Iew seekes Christ in them , he falls into mazes and labyrinths , and loseth himselfe ; when hee should feast at this table , his meat becomes his poyson , the savour of it kills him , for it is the savour of death unto him ; when hee seekes for gold , he is blindfolded and slips into a pit ; for the veile is over his face , 2. Cor. 3.15 . That which should be his Pilot , is like Ignis fatuus to seduce him ; that which should bee like Alexanders sword to dissolve Gordian knots , or like Ariadnes threed , wherewith she holp Thesus out the labyrinth , became a snare to intangle them , a stumbling blocke , Ier. 6.21 . What doth a man delight in so much as his riches ? they are his strong hold , Prov. 10.15 . his strong City , and a high wall in his imagination , Prov. 18.11 . The ancient heathens called their great God Iupiter by the name of Pecunia , Aug. de civitate Dei lib. 7. cap. 12. money , because they adore and worship it as God : and surely , they bee good blessings in themselves , yet to ungodly men they bee but snares to take them , and feathers to choake them : the good they have will nor suffer them to profit by the word , for they choake it ; the care of the world & deceitfulnesse of riches , &c. Marke 4.19 . the care they have in getting and keeping them ; Mammon makes them unable to serve God , Matth. 6.24 . You cannot serve God and Mammon . Mammon in the Chaldee , and Mammon in the Syriack is all one with riches , as Hierome . In the Punick tongue ( which is allyed to both the Hebrew and Chaldee ) it is gaine , as Augustine affirmeth . They make men high minded , 1. Tim. 6.17 . to forget God , Deut. 8.14 . Serm. in monte Lib. 2. Serm. 35. Prosperity is more hurtfull to the minde , Periculosier prosperitaes animo , quam adversitas corpori . August . in Psal. 41. than adversity to the body ; and therefore Seneca ; a a Nemo unquàm hostis tàm periculosus , quàm in improbos prosperitas sua . Epist. 39. No enemy so dangerous , as is against the wicked their owne prosperity ; So you may say of honour , b b Mergit longa atque insignis henorum pagina . Iuvenal in Sat. 10. Many climbe high , that they may breake their neckes with a greater fall . Runne thorow all that the wicked have , all wherin they delight , all whereof they boast , all wherto they trust , and it will hence appeare , that all these are but snares wherein they do intangle and hang themselves : their table a snare , their riches snares , their honours snares , the Word preached a snare to take them ; and they may say of all their glory , as God said of the wicked Priests ; You have beene as a snare on Mizpah , and a net spred upon Tabor , Hos. 5.1 . I come to the use .

First , Vse 1 see here the vaine comforts & reioycings of wicked men . In those things that they ioy most , they have no cause to reioyce at all : In their goods ? alas , here is no cause of ioy , they are a snare to take them ; how can they reioyce in that ? In their coffers ? alas , these bee golden setters to binde them ; how can they reioyce in that ? In their honours ? alas , these are but a trap to deceive them , or a device to blow them up aloft , that they may bee bruised to powder with a greater fall , and therefore small cause to reioyce in that ; In their wealth ? alas , this is but their opportunitie to sinne , and strength to doe evill , and power to worke mischiefe , and liberty to heape sinne upon sinne , and wrath against the day of wrath ; and what cause to reioyce in that ? when they are in the midst of their friends , in the midst of their wealth , in the height of their honour , in the prime of their strength ; then are they ( though they know it not ) in the midst of the snare , in the midst of their danger ; they are snared and know it not , Deproviden . Lib. 7. entrapt and feele it not , they are intoxicate with that herb that Salvianus mentions , that makes them laugh at the point of death .

Secondly , Vse 2 see how sinne changes the condition and property of every thing that the wicked hath , and wherein hee delights : from a blessing upon him to a snare to choake him ; from being a help in the way , it becomes a stumbling blocke to overthrow him . It alters the property of the word preached unto him , that in it selfe is the savour of life , but to him the savour of death , 2. Cor. 2.16 . In it selfe the fountaine of wisdome , This is your wisdome and understanding , Deut. 4.6 . But to a blinde Iew it is a stumbling blocke , and to the wicked Grecian the preaching of Christ is but foolishnesse , 1. Cor. 1.23 . It alters the condition of the heavens , which of themselves doe drop their dew , and of the earth , which of it selfe doth bring forth fruit : but sin makes the one as brasse , and the other as iron , Deut. 28.23 . It alters the nature of goods , and makes those that in themselves bee blessings to be the incentives of sinne , and the occasions of falling ; and therefore if we would have ioy in any thing that we possesse , if a blessing upon what we have , and not snares and traps to intangle us , let us put off our sinnes , labour to be in Christ ; for then onely have we them in the right use , then will they bee blessings and not snares to us .

Secondly , I observe out of Beza : That as unhappy birds are there ensnared , & lose life , where they seeke to uphold it : So doe these Iewes , they lose life where they seeke it , they seeke it in the Law wherein they are ensnared , and there lose it . Doct. The point is , They that seeke life in the Law shall finde destruction ; the righteousnesse whereby we are saved is the Lord , Ier. 23.6 . This is the name whereby you shall call him , the Lord our righteousnesse ; not essentially , as Osiander , but effectually : in him have wee righteousnesse , Isay . 45.24 . It is the imputed righteousnesse of Christ apprehended by faith , whereby we obtaine life , Rom. 4.24 . And therefore Paul praies that hee may not be found in his owne righteousnesse , but clothed with the righteousnesse which is of God through faith ; and therefore durst not appeare in the righteousnesse of the Law , Phil. 3.9 . In Christ there is purity of nature , answering for our corrupt nature . Secondly , integrity and obedience , answering for our disobedience . Thirdly , merit and passion that takes away our curse and torment ; none of these can bee found in the Law : but the Law is an unsupportable yoake , which neither we nor our fathers could beare : the strength of sinne 1. Cor. 15.56 . the ministration of damnation and death , 2. Cor. 3.7.9 . how then can they finde life in it ? And though Bellarmine say , stif . Lib. 2. that this proposition , Christs imp●ted righteousnes is ours , is never read , neither in Scripture , nor Father ; yet ( as we have before shewed ) it is a meere untruth .

The use is to confute the Papist , Vse 1 who would have us to finde life in our inherent justice , yet touching this , they agree not among themselves ; some making actuall justice , some habituall to be the cause ; the other two bee paralells with this : and therefore I come to the last .

For a recompence . ] Doct. It yeelds a double note . 1. God repayes wrong done to Christ and his members in the same kinde that they were done . They wronged and used him unkindly in his meat , they gave him gall to cat , they gave him vinegar tod : inke mingled with gall , Matth. 27.34 . And as they use Christ , so they used David before , who was a type of Christ , Psal. 69.20 , 21. And now the Lord payes them in the same kinde ; their table is a snare , and a net to take themselves . The Iewes had a Law , Levi. 24.19 , 20. If a man cause a blemish in his neighbour , as he hath done , so shall it bee done to him Breach for breach , eye for eye , tooth for tooth ; such a blemish as hee hath made , such shall bee repayed to him . Like to this is that of the Apostle , 2 Thess. 1.6 . It is a righteous thing with God to recompence tribulation to them that trouble you . His qui vos 〈◊〉 ●nt ●uj ste●am rependet ●ictionem . * He repayeth just affliction to them that afflict you unjustly , saith Zanchius . It was one of the Lawes of the twelve tables a nong the Romans ; Simembru● pit moum , v●●ssim ●um , membrum . Aut. Geliu 20. Cap. 1. A●sta Etl Lib 2. Cap. If hee hath broken my member , in like manner let his member bee broken . And the Pythagoreans call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , simply just : But these were but temporall recompences , but God will pay affliction with eternall affliction ; and though this may seeme hard , that God should afflict them for ever who afflicted his sonne and servants but for a while ; yet it is quite contrary : for God in punishing doth not so much respect the action , which is temporall , as the object against whom it is done , who is that eternall and immense good . Secondly , the will of sinners , which is for ever extended with their malice ; for if they did still live , they would still persecute them . Let them therefore see what they doe , who persecute the innocent . Vnto these let mee adde a most pregnant example of Adonibezok in Iudg. 6.7 . Israel pursued Adonibezek , and caught him , and cut off the thumbs of his hands and his feet ; And Adonibezok said , Seven kings ( having the thumbs of their hand and feet cut off ) gathered bread under my table ; as ●ave done , so hath God rewarded me : thus is that of Christ fulfilled , With what measure you mete unto others , it shall be measured unto you ●g●ine . Matth. 7.2 . and that of Habac. 2.8 . Because thou hay spoyled many nations , all the remnant of the peopl shall speile thee . Take heed of wronging the people of God by disgraces , by oppression ; by impoverishing them , lest God in the same kind reward you seven fold into your bosomes .

2. The Lord doth punish the sinnes of men by the best things that they have : Sometimes by their children , Doct. as Eli , 1 Sam. 2.22 . And Davids sin in Amnon , and Thamar , and Absalom ; but especially wicked men , that they may say as it was said of the Emperour Antoninus ; Antoninum fuisse soelitem si nullum reliquisset filium . Bucholcer . in Ann. Dom. 181. Hist. nat. lib. 34. cap. 8. Antoninus had beene happie if he had left never a sonne . Sometimes in their wits , which God turnes as the edge and point of a weapon against themselves ; such was the wit of Achitophel . And Plinius reports of one Perillus an Athenian , who framed for the Tyrant Phalaris a brazen Bull , wherein men being tormented , should low like Oxen , not speake like men , his wit proved his death ; for himselfe was the first that died in it : Sometimes in their wealth , hee makes the rust of it to bee a witnesse against them , and to eat their flesh like fire , Iam. 5.3 . There is since Adams fall in everie creature a poyson and a curse . Since God cursed the earth , which to a good man is taken away , and all that hee hath is sanctified by the word and prayer , 1 Tim. 4.5 . But the wicked ( because no wicked man can pray ) have alwayes the curse and poyson with it . So I come from the judgement on their tables , to the eyes and backes .

VERS. 10. Vers . 10 Let their eyes bee darkened that they see not , and bow downe their backes alwayes .

WHat an heavie judgement this is , you may perceive by the former ; there is laid for them a snare , a trap , a stumbling blocke , this were fearefull enough , though they had eyes to looke well about them ; But to have these snares laid for them , and they want eyes to see them , is most miserable ; though there bee snares laid , and a man have eyes to see and looke about , hee may prevent them .

The speech is metaphoricall , borrowed from the body and applyed to the soule : and the judgment here meant is not corporall but spirituall , namely , the depriving of the minde which is the eye of the soule , of all spirituall understanding in heavenly and divine things , belonging to Christ and his kingdome , of all sound judgement and discretion , to discerne betweene truth and falsehood , right and wrong , good and evill : And conrrariwise , the darkening of it with the mistie fogs of palpable ignorance , and the yeelding of them up to a reprobate sense , whereby they should become as unable to discerne the mysteries of Christs kingdome , notwithstanding the light of the Gospell shining clearely round about them , as a blinde man to judge of colours , when the Sunne brightly shineth in his chiefe strength . Now this judgement is expressed rather in a borrowed , than plaine and proper speech , to make them more sensible of the weight and terriblenesse of it ; seeing men naturally are more quicke in discerning corporall than spirituall punishments , and are more affected with the blindnesse of the body , than of the minde , though this bee incomparably the greater and heavier judgement .

Whence first observe , That one sinne voluntarily committed , 〈…〉 . is necessarily attended with another , as the just punishment of it . Because the Iewes willingly winked , when the Sunne of righteousnesse , which ( as the Prophet speaketh ) did arise unto them , bringing healing in his wings , so as they would not see him , notwithstanding hee so cleerely shone unto them , both in his doctrine ( for never man spoke as hee spake ) and in his miracles , which none could doe but he that was equall with his Father : therefore the Lord gave them up to the blindnesse of their mindes , so as they could not , though they would , see the light of the Gospell , and the wayes of salvation revealed by it . Because Nebuchadnezzer having the understanding of a man , carried himselfe like a furious beast towards God and his people , even as a raging Lion , tearing them in peeces , and treading them under his feet ; therefore his reason was taken from him , and so becomming bruitish , hee was driven out from amongst men , to consort with beasts . Because the Israelites would not heare Gods word in the mouth of his Prophets ; therefore hee threatens to send such a famine of the word , that they could not enjoy the spirituall Manna , 〈◊〉 12. though they did run from one end of the Land to the other to seeke it . The unprofitable servant , that will not use the talent when he hath it , shall be deprived of the verie possession of it , so as hee shall not bee able to use it though hee would . Vse .

Which should move us to make high account of Gods ordinances whilest we enjoy them , and embrace the truth of the Gospell with ardent love , walking in the light thereof in all holinesse of conversation , whilest it shineth unto us , lest the Lord in his righteous judgement cause our Sunne to set at noone-day , and leave us to grope in that Aegyptian darknesse of Poperie and superstition , and because we will not retaine the love of the truth that wee may bee saved , doe send us strong delusions , that wee shall beleeve lies , as the Apostle threatneth , 2 Thess. 2.10 , 11.

Secondly , observe from hence , 〈◊〉 . That God punisheth them , who resect and persecute Christ with spirituall blindnesse , so as they doe they know not what , and goe they know not whither . Thus the Priests and Pharisies refusing to retaine Christ as the Messias and Saviour of the world , were so blinded in their understanding , that though this Sun of righteousnesse shined unto them most cleerely , both in the light of his doctrine and divine miracles , yet they neither could nor would discerne and acknowledge him . Yea , being utterly blinded with bruitish rage , they take occasion by his miracles the more to traduce and slander him , saying , This fellow casteth out Devills by Beelzebub the Prince of Devils , Matth. 12.24 . Yea , even to persecute him to the verie death ; for when hee had raised Lazarus from the dead , though their consciences were convinced with the ●●●acle , yet presently they conspir his death , Ioh. 11.47 . And surely they must needs be bruitishly blinde , that reject Christ , seeing be is the light of the world , and they who are opposite to him must needs live in darknesse and shadow of death . He is the wisdome of his Father , and in him are hid all the treasures of wisdome and knowledge , Col. 2.3 . And what then can bee in those that maligne and refuse him , but blinde furie , folly , and madnesse ?

The which should serve for the terror of all those that oppose and persecute Christ , Vse 1 either in his truth or in his members , seeing hereby they bring upon themselves this blindnesse of minde , which is above others a most fearfull judgement . So Deut. 28.28 , 29. The Lord shall smite thee with madnesse , and blindnesse , and astonishment of heart : And thou shalt grope at noone-dayes , as the blinde gropeth in darknesse . And how great this punishment is , wee may in part discerne , if wee compare it with bodily blindnesse , which neverthelesse is incomparably lesse evill than it . For like the blinde man , hee that wanteth the light and sight of the minde cannot guide himselfe in his wayes , but is ready everie step to erre and goe astray into the by-wayes of error and sinne ; he is apt to stumble at everie stone of offence that lieth in his way , and so to fall into ruine and perdition ; he is in danger to slip into everie hole , and to fall into everie pit which the enemies of his salvation doe dig for him , to be catched in everie trap and snare of tentation that is laid in his way ; he cannot discerne betweene the faire and sure path of holinesse and righteousnesse , and the foule sloughes and deepe ditches of sinfull corruptions till he fall into them ; he is ready to run into briars & bushes , and obnoxious to all injuries which the enemies of his salvation shall be pleased to offer unto him . They may rob him of all he hath , and hee cannot avoyd them ; they may deceive him with any bait , and he cannot discerne them , yea , they may wound and stab him to the heart , and hee cannot defend himselfe from their rage and violence . We have an example of this heavie judgement in Pharaoh , who being smitten with this spirituall blindnesse , thought that hee then did most wisely , when like a Bedlam hee went on in that way , which exposed him and his people to Gods searefull plagues , and at the last brought them to utter destruction . So Paul before his conversion , had his minde so blinded , that when like a mad man he raged against Christ in his members , he supposed that herein hee did God good service , Acts 26.11 . And so bruitishly blinde were the Priests and Pharisies , that they thought it was the onely meanes to bring safetie to their people , to kill their Saviour , Ioh. 11.48 , 51. which afterwards proved to bee the cause of their destruction and utter desolation .

Againe , Vse 2 wee unto whom God hath given this grace to receive Christ by faith , as our Saviour and Redeemer , may hence learne to be thankfull unto God for delivering us from this heavie judgement , which to this day lieth still heavie upon his ancient people ; and for the inlightning of our mindes with the saving knowledge of his truth . The which our thankfulnesse wee must approve to bee unsained , by walking according to this light of knowledge , in the wayes of holinesse and righteousnesse , that wee may glorifie him who hath beene so gracious unto us .

Finally , Vse 3 it should make us pitifull and compassionate towards those that lye under this heavie judgement of spirituall blindnesse , and especially the people of the Iewes , and to pray earnestly that they may bee enlightned with the saving knowledge of God , his Christ , and holy Gospell . For if their case bee to bee pitied and lamented , who through bodily blindnesse run into innumerable mischiefes , and fal at last into a deepe gulph without hope of recoverie , how much more should we pitie and bewaile their miserable condition , who through spirituall blindnesse plunge themselves for the present into farre greater evils , and at last fall irrecoverably into the pit of everlasting destruction ? Neither let their furie and faultinesse , in opposing Christ in his truth and members , lessen our pitie , but rather increase it . For what can they doe otherwise , so long as they are under this heavie judgement of spirituall blindnesse ? What can be expected of mad men , but the fruits and effects of folly and phrensie ? Who is angrie with a blinde man , because hee goeth out of his way , or stumbleth at everie blocke , or falleth into everie pit and ditch , or is mislead by everie false guide , or exposed to the wrongs and outrages of everie malicious enemie ? Yea , who doth not pitie him in all or any of these miseries , and laboureth not that hee may either prevent , or be delivered out of them ? And how much more then should wee stand thus affected towards those who lye under the punishments of spirituall phrensie and blindnesse , which without all comparison are greater than the other , and much more durable and desperate ?

The third judgement or punishment which he prophetically denounceth by way of imprecation against the people of the Iewes , The third judgement . for rejecting Christ and the Gospell , is set downe in these words :

And bow downe their backes alway . ] Exposition . In which consider , 1. The judgement it selfe : 2. The continuance of it . The judgement is expressed like the former , in a metaphoricall speech taken from the body ; where consider , 1. the matter , and 2. the manner of it . The matter is their utter weakning , and disabling to all good actions spirituall , civill , and corporall , inward , and outward . For the Hebrewes seat the chiefe strength of man in his back and loynes , which being broken , bowed , and buckled together , he is thereby made utterly unfit for any actions and employment . So that the meaning is as if hee had said ; Disable them wholly unto all holy and Christian duties , so as they may have neither power not will to performe any holy service unto God , to receive Christ as their Lord , or to yeeld unto him obedience as to their Sovereigne ; let them bow downe under the intolerable burthen of their sinnes ( especially that of crucifying their Saviour ) without ease or comfort . Deprive their state of all strength , and pull out of their hands all civill government , which they have abused to Gods dishonour , to the opposing of Christ in his Kingdome , and to the dammage and hurt of all his subjects and members : overthrow their whole policie and Common-wealth , subdue them as vassals and slaves to all their enemies , and make them wholly desolate . The which heavie judgements we see accordingly inflicted upon that Nation . For their Kingdome was quite overthrowen by Titus Vespasian , their politicke Lawes and government taken away , their cities and townes sacked and fired , their people for the most part slaughtered , and the remainder sold for slaves , and scattered among all Nations , under whose servitude they remaine in great scorne and reproach even unto this day . And thus also we see their backes broken in respect of spirituall strength . For no Nation under Heaven is more desperately wicked , and averse to all goodnesse ; none so maliciously opposite to Christ and his kingdome , whom they delight to disgrace with reproaches and blasphemies ; none more given up to a reprobate minde , to couetousnesse , sordide basenesse , injustice , and all manner of deceit . A people separated from all nations , that they may bee the scorne of of all . And this is the matter of the judgement . The manner or qualitie of it is implyed by that phrase of bowing , or making crooked . For as those whose backes are broken and bowed , doe bend their faces downeward towards the earth , and are not able without great difficultie to lift them up towards heaven : So this nation being broken with Gods heavie judgements , & weakened in all their strength , spirituall and civill , had this heavie punishment added to all the rest , that hereby like bruit beasts their faces were bowed towards the earth , ascribing all their calamities to worldly accidents and inferiour causes , and never looking up unto God as the chiefe Author of them , that they might humble themselves under his mighty hand , see & acknowledge their sins , which were the causes of these heavie judgements , and turning unto God by unfained repentance , might obtaine the pardon of them , reconciliation with God through Christ , and freedome from their punishments .

And this is the judgement denounced against the unbeleeving Iewes . The time of the continuance of it is expressed in this word alway : whereby is signified the durablenesse of these heavy punishments , which were to continue so long , as though they should never have end . The which wee see verified in the event , seeing since their destruction and desolation , almost 1600. yeares are passed , and yet in outward appearance they are as farre from deliverance out of their great calamitles , as they were the first day .

The points to bee observed from hence are these : Doct. 1. How much God hateth , and how severely he punisheth the sinne of infidelitie , whereby Christ the Saviour of the world is rejected ; Seeing for this sinne principally the nation of the Iewes , who were so highly in Gods favour , and partakers of all the prerogatives of his Church and people , have beene rejected and fearefully punished , and that for the space of so many hundred yeares . Neither indeed can it be otherwise ; for how can his sores but fester , that refuseth to apply that only plaster , whereby they may be cured ? How can they but continue lost , and in the state of perdition , who reject their only Saviour ? How can they be reconciled unto God , that refuse to have any part in him in whom alone hee is well pleased ? Finally , how should they but remaine under the guilt and condemnation of all their wickednesse , that having slaine the Lambe of God that taketh away the sins of the world , doe not repent of this their horrible impietie .

And therefore let this teach us carefully to shun this fearefull sinne of infidelitie , Vse . which above all others is most damnable , as depriving us of the alone meanes , whereby we are freed from condemnation . And seeing wee are deadly sicke in sinne , let us not by rejecting our alone Physician deprive our selves of all hope of recoverie . Seeing wee are so desperately wounded unto death , with so many and hainous sins , let us take heed that wee doe not by infidelitie , refuse to receive and apply that balsome of Christs bloud , which God offereth unto us for our spirituall cure .

Secondly observe , Doct. That when wicked men abuse their power and authoritie , by opposing Christ in his Kingdome , and persecuting him either in himselfe or in his members , God will breake their backes , and deprive them of all their strength , that they may not for ever rage against his Anoynted , and offer violence unto his Holy Ones . According to that , Psal. 2.9 . Thou shalt breake them with a rod of iron , and dush them in peeces like a potters vessell .

The which serveth ; first , Vse 1 for the terrour of the wicked in their chiefe ruffe and strength , when as they seeme so armed with authoritie and power , that they have Gods Saints and Servants under their tyrannous command , to satiate their bloud-thirstie soules with their slaughter , seeing the Lord Christ whom they oppose , hath all power in heaven and earth committed unto him , and therefore can at his pleasure bow their backs , and dispoyle them of all their strength , and with these Iewes cause them to become so weake , that their enemies prevailing against them shall keep them in perpetuall slaverie and subjection .

And secondly , Vse 2 Gods distressed Saints and Children may hereby comfort themselves , in the midst of all the pressures and grievances which they indure at the hands of their mightie enemies ; seeing they serve a Lord that is mightier than they , who is able to make them buckle and stoope under his heavie judgements , yea will assuredly doe it , if they prevent them not by their speedy repentance , and so will turne their restraint to libertie , their sorrowes into gladnesse , and by a gracious deliverance will give them joy of heart after all their griefe and mourning .

In the first part of this Chapter , from the first to the end of the tenth verse , the Apostle hath shewed and proved , that the fall of the Iewes was not totall . And now in the latter part , from the eleventh verse to the end , hee proveth it should not bee finall . Vnto which hee maketh way by a Prolepsis or preoccupation , answering an objection which might be made by the Iewes against his former Doctrine to this purpose ; If it be so as you say Paul , that God hath exposed the Iewes to those judgements foretold by the Prophet Isay and David , that is , brought them into such snares , laid stumbling blockes before them , blinded their eyes , and bowed and broken their backs , whereby they are utterly disabled to all good actions , civill , morall , and spirituall ; then belike you conclude that their case is desperate , as being cast off by God without hope of recoverie . Vnto which the Apostle replyeth , that though this were the state of the Iewes for a time , yet it should not be so for ever , but there should be a time ( namely , when the fulnesse of the Gentiles was come in , ) that they also should be called and added to the Church , that so both Iewes and Gentiles might make but one flocke , in one sheepfold , and under one Shepherd . From whence hee taketh occasion to exhort and admonish the Gentiles , that they should not insult over the Iewes , because they were chosen and these rejected , and to comfort the Iewes , seeing their rejection should not be finall , but they also in Gods good time should be converted , gathered into the Church and so saved . And this is the Coherence & maine scope of the Apostle in this last part of the Chapter . I come to the words themselves .

VERS. 11. I say then , have they stumbled that they should fall ? God forbid . But rather through their fall , salvation is come unto the Gentiles , for to provoke them to jealousie .

IN which words the Apostle setteth downe the first ground of his exhortation and admonition , Exposition . which is taken from the ends for which God rejected the Iewes . Which were not that they should perish and be damned , but that way hereby might be made for the calling of the Gentiles , and thereby also the Iewes might at last be stirred up to jealousie and emulation , and so also provoked to come in by following their example . For seeing the Iewes would not receive Christ themselves , nor ( as much as in them lay ) suffer the Gentiles to receive him as their Saviour , therefore it was just with God , that by their rejection way might bee made for the bringing in of the Gentiles into the Church , that receiving and embracing Christ by faith , all of them which belonged to Gods election might be saved .

Whereby he acquitteth God from being such an one as delighted in the destruction of his owne people , and sheweth that the maine end at which hee aimed in their rejection , was not that they might bee destroyed and condemned ; but partly to glorifie his justice , in punishing them justly for their infidelitie ; and partly and chiefly to magnifie his mercie , in the effectuall calling and salvation of the elect Gentiles , and at last that he might also extend it more fully and generally to his ancient people in their conversion to the faith of Christ , that they also by him might be saved .

The prolepsis is propounded by way of interrogation , for the greater emphasis : I say then ; have they stumbled , that they should fall ? that is , have they so stumbled , according to the prediction of the Prophet , as that they shall fall finally , & never recover and rise againe . In which the Apostles meaning is not , as though hee would demand whether it was the intention of the Iewes to stumble that they might fall , or fall finally , that way hereby might bee made for the calling of the Gentiles ; ( for none are so foolish as purposely to stumble that they may fall , or to fall finally that others may rise ) But his question is concerning Gods intention , whether it were his purpose and end that they should bee blinded and so stumble that they might fall finally into everlasting destruction : and this hee denieth as being a thing contrary to Gods nature , seeing hee delighteth not in the death and destruction of his creatures , but rather in exercising his mercy and goodnesse in their conversion and salvation , neither will hee who in his Law forbiddeth us to put a stumbling blocke before the blinde to cause them to fall , Levit. 19.14 . himselfe put such a stumbling blocke before those that he hath first spiritually blinded , that thereby he may cause them to fall into the pit of everlasting destruction . But he aimeth at farre other ends , that is , the calling of the Gentiles , and the recalling of the Iewes : yea , but will God doe evill that good may come of it ? I answer , no. But there is no action in it selfe absolutely evill , which hath not some respect and relation of good in it . And so this , for howsoever this rejection was evill to them , yet not simply and absolutely evill in it selfe , seeing as it came from God , it was an act of his justice , whereby hee punished the Iewes for their infidelity and rebellion against Christ , whom by wicked hands they had crucified . Now as he justly punished the Iewes by blinding , hardning and rejecting them who had stumbled at Christ the corner stone , and so fallen into that fearefull sinne of crucifying with wicked hands the Lord of life , Act. 2.23 . as Peter speaketh ; so the Apostle here comforteth them by shewing that this punishment should not for over extend to all their posterity and to the whole nation , but that there would come a time when as they should be ingraffed into Christ the true vine and olive tree , as well as the Gentiles .

And this he doth first negatively , according to his custome and phrase , when as a thing is propounded which he abominateth and abhorreth as monstrous and blasphemous , God forbid ; and then affirmatively , where hee setteth downe that God had farre other ends of their rejection , as before hath beene shewed . We see the meaning , let us come to the observation .

And first whereas he saith ; Observat . I say then ] I might observe with Chrysostome the Apostles wisdome , In hunc locum . in that when hee denounceth Gods fearefull judgements against the people of the Iewes , hee doth it in the words of the Prophet , but when he doth raise comforts against these terrors , he delivererth them in his owne words , because being a Preacher of the Gospell it better suited with his calling and profession to comfort than to terrifie : and also because by this course he might better winde himselfe into their love & affections , as being a messenger of glad tidings , Rom. 10.15 . that so affecting his person , they might more readily receive his doctrine . Vse . Which may teach us of the ministery the like Christian prudence ; not to delight to be alwayes denouncing judgements and affrighting mens consciences with the terrors of the Law ; seeing God is not so much to be found and heard , in these blustring windes and terrible earthquakes , as in the still voyce : or if we discerne that these legall terrours are sometime necessary to worke humilitation in our hearts , and to make them more fit to flee out of themselves unto Christ , and to embrace the joyfull message of the Gospell ; yet wee must not alwayes dwell upon them , as delighting to dilate on this theame , more than the state of the people necessarily requireth : and be sure that wee doe denounce judgements no further than wee have warrant for what we say out of the word , and as neere as wee can in the very phrase of the Scriptures . But I passe over this , and come to a second observation .

When carnall men heare the doctrine of Gods predestinatiou , Observat . they are ready to cast upon it this calumnie and slander , 〈◊〉 though wee should teach that when God reprobate 〈◊〉 any , he doth in this decree principally aime at their destruction and condemnation ; and so tyrannically delight in the perdition and torment of his creature . And this is the cause why the Apostle here propoundeth and answereth this objection , namely , that the Lord aimeth at farre other ends , that is , besides the glory of his owne justice , the calling also of the Gentiles , and the provoking of the Iewes to jealousie and emulation by their example . It is true , and wee must not denie it , that God by his long-suffering fitteth the vessels of wrath to destruction , Rom 9.22 . that these like naturall bruit beasts are made to be taken and destroyed , 2 Pet. 2.12 . yea that these men of old were ordained to this condemnation , as Iude speaketh , vers. 4. But this is not Gods maine end at which he aimeth in their reprobation , but the manifestation of the glory of his justice , and to shew his wrath and power in the punishing of sinne , as the Apostle Paul speaketh in the same place . Neither doth he absolutely ordaine men to destruction , without any other thing comming betweene his decree and their condemnation ; but only he decreeth to passe by them , to with-hold his grace which he is not bound to give , and to leave them to their owne sinfull corruptions ; and so being left to themselves , and falling into all sin and wickednesse , they are justly by God in respect of their sinnes in a second place ordained to condemnation , as Iude affirmeth . And so the Apostle Peter joyneth both these together , namely , that they were made to be destroyed , and also that they shall utterly perish in their corruption . So that the perdition of the wicked is not the end at which God only or chiefly aimeth in their reprobation ; yea indeed if wee speake properly and distinctly , it is no end of it at all simply , absolutely and immediately , without respect and relation unto sinne , that commeth betweene the decree and the execution of it , but only an event which followeth upon the decree ( though in some sort necessarily in respect of Gods purpose , and not any coaction of their will , who goe voluntarily on in the way of perdition ) seeing none can be saved whom he passeth by and doth not chuse unto salvation . In which sense the Evangelist saith , that at the preaching of Paul and Barnabas all they and they only who were ordained to life beleeved , Act. 13.48 .

The which should teach us , Vse . that whilest wee ascribe unto God the glory of his justice in punishing of the wicked , that wee doe not rob him of the glory of his mercy and goodnes , as though he aimed in his decree at the destruction of his creatures , or tooke delight in their eternall torments and finall condemnation , seeing this is quite contrary to his nature , as he hath described himselfe , Exod. 34.6 . and to that which the Prophets say of him , namely that hee delighteth in mercie , Micah 7.18 . Yea contrarie to his owne oath , Ezech. 33.11 . As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turne from his way and live . For if hee doe not willingly ( that is , with an absolute will without a kinde of necessitie put upon his justice by our sinnes ) afflict us with temporall punishments , then how much lesse with those that are intolerable and endlesse ? Lam. 3.33 .

But let us come to some particular observations from the words of the question . And first , whereas by this demand hee presupposeth that the Iewes had stumbled even at those things which should have kept them from stumbling and falling :

From hence I observe ; That men , Doct. through the carnall corruption of their sinfull nature , are apt to stumble at those things which in their owne nature should stay and support them , as namely Christ himselfe , his Gospell and holy ordinances . For the Iewes here stumble at Christ , who was purposely sent to uphold and keepe them from falling . He was in himselfe the chiefe Corner-stone to support the whole building of his holy Temple and Church : Isa. 28.16 . And they , through their infidelitie , make him to become unto them a stone of offence , at which many of them stumbled , and fell into the pit of perdition . According to Simeons prophecie , that he should bee set for the fall and rising of many in Israel , Luk. 2.34 . Agreeable to that which Isay foretold of him long before ; namely , that hee who was unto his Saints a Sanctuarie of safetie , should be for a stone and stumbling blocke , and for a rocke of offences to both the houses of Israel , for a gin and a snare to the inhabitants of Ierusalem . At which , Many among them shall stumble and fall , and be broken , and be snared , and be taken , Isa. 8.14 , 15. The which prophecie the Apostle fitteth to the Iewes , Rom. 9.32 . And as many stumble at this Corner stone , so also at his Word and Gospell , as the Apostle Peter speaketh , 1 Pet. 2.8 . The which as it is to the Iewes a stumbling blocke , so unto the Greekes foolishnesse , 1 Cor. 1.18 , 23. Yea , not onely strangers and enemies , but even many that follow Christ in an outward profession , and boast themselves to bee his Disciples , yet when hee preacheth high and holy mysteries of his spirituall union with his Church , doe stumble and fall at this stone of offence , and take occasion thereby to leave and forsake him , Ioh. 6.60 , 66. Yea , even his holy Apostles , through naturall blindnesse , did stumble at his heavenly doctrine ; as Peter , when our Saviour foretold his passion , Matth. 16.22 . And all the rest , when he taught them the unlawfulnes of being divorced , unlesse in the case of adulterie , Matth. 19.10 . So when he taught with what difficultie rich men should bee saved , they so stumbled thereat , that they were astonished out of measure , Mark . 10.26 . And thus when the Ministers of the word crosse mens corrupt humours , and convince them of their sinnes , they stumble at it , and will not endure them and their Ministerie . Moses is cast out of Pharaohs presence , when hee delivereth Gods message faithfully . Elias and Michaiah are counted Ahabs enemies , when they deale plainly with him , and tell him of his sinnes . The Iewes will not endure Ieremie , Ierem. 44. when hee crosseth their humour , and challenge him to be a false Prophet , who spake his owne word to them , and not the word of the Lord . Herod goeth on smoothly a good while , but when the Baptist reproved him for taking his brothers wife , he stumbleth at this stone , and is so incensed against him , that hee must lose his head for it . Thus also men make the word a stumbling blocke , when they make it a Sanctuarie to secure them in their sinnes , and countenance themselves in their wicked courses , by wresting and mis-applying of the Scriptures . So reprove some men for the abuse of the Sabbath , shew them how God will blesse them that keepe it , out of Isa. 58. they quickly finde a stumbling block to make them sinne , The Sabbath was made for man , and not man for the Sabbath . Tell wicked and voluptuous men , who spend their whole life in sinfull delights ; that it will not hold out before God , nor stand in judgement : They reply ; What , will you allow a Gentleman no recreation ? must man live without all delight ? The Scripture affords recreation ; then everie place of Scripture that allowes any recreation , must be an Advocate to plead in defence of their voluptuous and wicked lives ; and all this tossing and canvassing of Scripture is not a note of more wit , but of more wickednesse , and neere acquaintance with the Devill . Such mens tongues are set on fire of Hell , and blowen by Satans stinking breath ; and when they have said what they are able , they doe but make their sin more grievous , their heart more hard , God more angrie , themselves more justly and more deeply accursed than before .

The third sort that make the word a stumbling blocke , are they that refuse to heare it , because it makes against their sinnes , wherewith they are in love , and discovers those sinkes of sin in their hearts , which they cannot endure to be detected and laid open : Amont 〈…〉 oderunt ridargu 〈◊〉 . Aug. Confess . lib. 10. cap. 13. They love the truth shining , hate it reproving , saith Augustine . They like the shining of the Sunne , but the discovering of uncleane corners they like not . This is their greatest torment , that they cannot heare the word , but their sinnes must still be beaten at : when men be thus minded , surely their destruction and fall is neere .

2. Observ . 2 In the question I note , that it is one thing to stumble , and another to fall : Some of these Iewes stumble , and yet doe not fall : The best may stumble , the reprobate onely doth fall finally : Thomas may doubt , David may lust , Peter may deny his Master , Paul may for a while persecute the Church , these bee dangerous slips and fals ; yet when the night is past , and the light appeares , they rise againe ; if their names bee once in the booke of life , they can never be put out . a a S quispian el●● 〈◊〉 percat , 〈◊〉 Deus , ●t nemo ●ctorum perit . Aug. de corrupt . & grat . cap 7. If any of the elect perish then God is deceived , but not any of them perisheth , saith Austine . b b Ei si quispiam pereat , tum vitio h●●ano vincitur Deus . If any one perisheth , then God is overcome of human vice c c Ex Ierusalem illa non suit qui periit . Fspen●●n 2 Tim. Out of that Ierusalem there was not one that perished , saith Espencaeus . d d Non potest utru●●q . verum esse , 〈◊〉 predestinitur , & non salvetar . Lo●b . lib. 1. dij . 40. Both these cannot be true , that one should be elected , and not saved ; sayes Lombard : and the reasons bee pregnant ; 1. Gods immutabilitie . 2. Christs keeping of the elect . 3. Christs testimony , Ioh. 10. 4. The sealing of Gods covenant . But they that sinally fall , were eternally reprobated and ordained to it , Iude , vers . 4. For your better remembrance note these five propositions . 1. There is a two-fold election . 2. Some seeme good , and to have faith , which have it not . 3. Hypocrites and unbeleevers may for a while be counted amongst the branches of Christs owne planting . 4. They are said sometimes in Scripture to have faith , who make profession of the doctrine of faith , as 1 Tim. 4.1 . sometimes when they have the gifts of miracles , as 1 Cor. 13.10 . 5. The faith of the best of Gods elect may decay , and bee fearefully shaken , as above hath beene shewed .

From hence the best must learne to be humble and repent ; for they may stumble : Vse . The wicked do sinke with dispaire , for they must fall ; and we all must learne to censure mildly , when our brethren through infirmitie are overtaken . Though they slip , yet they may recover ; though stumble , yet they may rise againe . And so I come to the answer .

God forbid , &c. ] The answer is two-fold . 1. Negative , God forbid . 2. Affirmative , and that , 1. That the Gentiles might bee called in their steads . The other , That by the Gentiles adoption hee might provoke the Iewes to emulation . I begin with the negative , God forbid : As if hee should say , Farre be it from me to thinke , that either everie particular Iew should bee cast off , or the Nation cast off for ever ; or that God in rejecting them , should have no other respect , but even to see their fall , and keepe them downe , that they should never rise : for all are not rejected , himselfe was one . 2. The Nation not rejected for ever ; for abundance of them shall bee called , vers. 12. And besides , God out of their fall , hath wrought the happinesse and rising of the Gentiles . The onely point that I select is this .

God never gives way to any evill ( whether it bee sinne , Doct. or punishment ) but he workes it to a good end , and brings one good or other out of it . In evill man hath one end , that hee may serve his pleasures ; The Devill another , to draw him from obedience to his God ; and God hath a third , which is sometimes secret , but alwayes good ; as in the selling of Ioseph ; his brethren for envie , Gen. 37.11 . But God sent him before for the preservation of Iacob , and to provide for him and his houshold , Genes. 45.5 . The death of Christ in the intent of Satan and the Iewes , was onely his death , and to rid the Countrey of him : But God out of this intolerable evill workes the happinesse and salvation of all that beleeve : As poyson in it selfe is evill , yet by the art and skill of the Physician it is made a remedie against sicknesse . So God doth with evill , Ve de veneno fiat spirituale antidetum . Ambros . de poenit . lib. 4. cap. 3. That of poyson may be made a spirituall antidote , saith Ambrose . God brings good out of Shimei's cursing , though hee shew his malice : But God workes patience in David , and made him hope that God would doe him good in stead of that cursing . It may be the Lord will looke upon my affliction , and doe mee good for his cursing this day , 2 Sam. 16.12 . S. Augustine shewes how God and man doe ●ill the same thing , Enchirid. ad Lawent . cap. 10● . and yet the end of the one is evill , of the other good . A sonne desires the death of his father , which is evill ; God to take him to him , an happinesse ineffably good . All evill is either sinne or punishment , God brings good out of both . So Lombard ; It is good that evills be , or be done , Benum est mala esse ●el fieri , alioquin summus bonus non permirteret ca fieri . Lombard . lib. 1. d stinct . 46. otherwise God the chiefest good , would not suffer them to bee done . Out of sinne he workes , 1. Acknowledgement of our wicked hearts and corrupted nature ; and makes us to detest our selves for it . 2. Of our owne unability to stand against the assaults of sin , which are suggested by Satan , and makes us to magnifie Gods goodnesse , who keepes us from sinne , though not from all ; whereas hee might in justice suffer us to fall into all sinnes as well as any . 3. It makes us to take speciall notice of the wilinesse of Satan , who notwithstanding wee labour to avoyd sinne , yet doth cunningly deceive us , and draw us to it , sometimes by the delight and pleasures of it , as Heb. 11.25 . sometimes by colouring with the habit and cloake of vertue ; and lastly with profit , as Achan , Iudas , Gehazi . 4. God by suffering us to sinne , makes us take notice of his mercie in sparing us . First , to teach us to magnifie him for sparing us when wee did sinne . Secondly , to give us hope that he will be mercifull still , and spare us , though by infirmitie we sinne againe . 5. Out of our sinnes he workes meeknesse in censuring and judging of others when they sinne , as we have done . Augustine saith , that God bringeth out of our sinnes these good effects , Aug. De Tr●●t . lib. 13. cap 16. 1. Relictione● peccati , Forsaking of sin . 2. Probationem sidei , Triall of faith . 3. Demonstrationem miserae hujus vitae , Demonstration of this miserable life . 4. Vt vita illa ubi vera erit beatitudo desideretur ardentiùs , & instantius inqutratur ; That that life where shall bee true happinesse , may bee more ardently desired , and more earnestly sought for . Out of the evill of punishment hee works , 1. Knowledge of the Statues and Lawes of God , Psal. 119.71 . Before I was afflicted I went astray . Vers . 67. But now I have learned thy Statutes . Afflictior es prorum sunt●● media en●rum . Vt eo sere eniant , ubi adgi omm●● non possunt . Aug. ad Largum , Epist. 82. The note that Musculus gives is this , The afflictions of the godly are the remedies of their errours . Then it is their care , To come thither , where they cannot at all bee afflicted , saith Augustine . These bee testimonies of a good God , of an evill servant , saith Salvianus . 2. Humiliation for sin that brings it , as Lam. 3.20 . 3. Deniall of all worldly pleasure , which is wrought in man by Gods speciall grace , as Heb. 11.25 . As a little wormewood makes children forbeare their mothers breasts , so doth affliction weane from carnall delights . 4. It makes us conformable to the glorious image of the Sonne of God ; the Prince of our salvation was consecrated through affliction , Heb. 2.10 . And to that Image all the predestinate must be conformable , Rom. 8.29 . But concerning this , I may say as the Philistines did of Sampsons riddle , Iudg. 14.1 . How can sweet come out of that which is sowre , and meat out of the eater ? So say worldlings , How can tribulation bring forth patience , and how can a light affliction cause unto us a most excellent weight of glory !

But the children of God have learned by experience , that albeit no visitation be sweet for the present , yet afterward it brings the quiet fruits of righteousnesse to them that are thereby exercised , Heb. 12.11 . There is more solid joy in enduring rebuke for Christ , than in all the pleasures of sin : for as Moses , the typicall Mediator of the old Testament , by prayer made the bitter waters of Marah to be sweet , Exod. 15.25 . so Chrrist the true Mediator by his passion hath mitigated to his children the bitternesse of the Crosse , yea made it profitable to them .

The prodigall sonne concludes not to returne till he was brought low by affliction : Hagar was proud in Abrahams house , but humble in the wildernesse : Ionah sleepes in the ship , but watcheth and prayes in the whales belly , Ionah 2.1 . Manasses lives in Ierusalem as a libertine ; but bound in chaines at Babel , he turnes his heart to the Lord his God , 2 Chron. 33.11 , 12. Corporall diseases inforced many in the Gospell to come to Christ , whereas others that enjoyed bodily health would never acknowledge him . The earth ( if not tilled ) beares nothing but thornes ; the vines wax wilde if they be not pruned and cut : So would our wilde hearts overgrow with the noysome weeds of unruly affections , if the Lord by a sanctified trouble should not manure them . I will adde no more but that example of Ioseph : Iacob sends him to Dothan to visit his brethren , Gen. 37.18 . his brethren cast him into a pit , Reuben releeves him , the Midianites buy him and sell him to Potiphar , his mistresse accuses him , his master condemnes him ; the Butler after long forgetfulnesse recommends him , and at last Pharao exalts him . What strange instruments are here , and how many hands about this one poore man of God! and yet never one of them looking to that which God proposed . So much of the negative : I proceed to the affirmative .

But through their fall . ] Th. Aquin. in hunc locum . Tho. Aquinas produceth that in the fourth of Iohn [ Salvation is of the Iewes ] to prove this , that the salvation of the Gentiles was occasionally by the fal of the Iewes , and makes a threefold interpretation ; First , because by their fault in killing Christ followed the redemption of the Gentiles . Secondly , because they refused the doctrine of Christ , which therefore came to the Gentiles : Act. 13.46 . Seeing you put the Gospell from you , and iudge your selves unworthy of eternall life , wee turne to the Gentiles . Thirdly , because the Iewes ( for falling from God ) were dispersed thorow the world , and by that meanes brought the Scriptures and Word to the Gentiles : and to this purpose brings that Psal. 59.11 . Kill them not , but scatter them . Secondly , wee must not thinke that the fall of the Iewes was any cause , but only an occasion of the salvation of the Gentiles . Thirdly , there was no necessitie that the one people should be cast off , before the other could be received , for God might have called both at once . Fourthly , though the Iewes had not beene cast off , yet the Gentiles should have beene called , because there is no such dependencie as effects have upon their causes . The first thing that I collect is ;

God works good for his servants by contrary and most unlikely meanes . Doct. It was a great worke that he opened the eyes of the blinde , but greater that he should doe it by the application of spittle and clay , meanes more like to put out the eyes of a seeing man , than to restore sight to a blinde man . Thus in the worke of creation , when there was nothing but Thou and Bohu upon the earth , and Choshec-panai Tehom , darknesse upon the face of the deepe , in Gen. 1.2 . then did the Lord make Light of it . So in the worke of redemption , hee wrought by unlikelihoods and contraries , when by a cursed death he brought a happy life , by yeelding to death he overcame death , by his Crosse he won the Crowne , and through shame he ascended into glory . The same order he keeps in our second creation : he casts downe , that he may raise up ; he kils , that he may make alive ; he accuseth his children for sinne , that he may cause them to seeke remission ; he troubleth their consciences , that he may speake peace unto them ; and most commonly the meanes which he useth is contrary to the worke which he intends for his children . He sent on Abram a most fearfull darknesse , even then when he was to communicate unto him most joyfull light , Gen. 15.12 . Hee wrastled with Iacob , and shooke him to and fro , even then when he was about to blesse him , Gen. 32. He strooke Paul with blindnesse , even then when he came to open his eyes , Act. 9. Sometimes he frownes upon his beloved , as Ioseph upon his brethren , when with loving affection he is about to embrace them : he seemes angry at our prayers , and puts us backe with the woman of Canaan , when he is about to grant a favourable answer unto them .

Learne , Vse . first , never to murmur , what meanes soever be use to worke with . Secondly , not to doubt but God will doe us good , when all meanes seeme contrary and against us : he is able out of darknesse to bring us light , out of death to bring us life , and out of falling to make us rise .

Secondly , at the fall of the Iewes he takes occasion to call the Gentiles ; from whence observe , That God watcheth any opportunitie , Doct. and takes all occasions to doe his children good . How gladly would he have taken occasion to have spared Ierusalem , when for one mans sake he would have spared it , Ier. 5.1 . How passionatly did he affect the cure of Babylon , when he intreated her with as powerfull oratory as the heavens were able to compose , and the Angels to utter , till she made this the burthen of her song , I will not be cured , Ier. 51.9 . How did he watch an occasion to spare Sodome , when for ten mens sake he would have spared it . Gen. 18.32 . Deus secat ut sanet . He cuts and sliceth our flesh , that he may have occasion of shew mercy in healing it . So Augustine on Matth. Ser. 15. Deus savit ut parcat Aug. in Matth. ser. 15. He casts into despaire , that he may shew mercy in sparing it . And in another place ; He kils us , that wee may not die . And againe ; He strikes to death , O●id●t ne neriamur . Aug. in Iohan sern . 38. Aug. Confess . lib. 2. cap. 2. that he may have occasion to doe his servants good in restoring them to life . So that a man may fitly take up that speech of Themistocles when he was first banisht by the Greeke , and then highly honoured by the Persian ; Wee had perished , if wee had not perished . Petiramus , nisi pertissemus . If Iob be naked , the Lord takes that occasion to cloath him ; if the Shunamites childe be dead , the Lord quickly takes that occasion of shewing mercie , in quickning it .

These be the steps wherein our Father walkes , Vse . and you ( that will be accounted sonnes ) must learne to follow him , even to watch your times and opportunities , when , and where , and how you may expresse and doe some good to the familie of the Saints and house of God . The Magistrate must lie in wait for soules , to save them by governing : The Minister must lie in ambush for soules , to save them by preaching : The Iudge like good Othniel must watch his opportunitie to doe good in hearing and judging the causes : Ladies and Matrons must watch their opportunitie to doe good in hearing the afflicted : The Courtier ( like Mordecai ) must watch his time and opportunitie to procure the peace and welfare of Gods people , by stopping the way against all malitious complaints and bils commenced against them . Let us watch occasion to doe good , if none be offered , devise occasion , and delight in doing them good , that you may be sonnes and children of that Father , who seekes and watches all opportunities to doe good to you . I come to a third conclusion .

When God gives his word to a people , Doct. and offers them meanes of salvation , and yet they turne it off , and fall away , then God takes it from them , and gives it unto others . That 's the note of P. Martyr , and may be backt with that place , Act. 13.46 . Then Paul and Barnabas said , it was necessary that the word should first be preached to you ; but seeing you put it from you , and iudge your selves unworthy , wee turne to the Gentiles : By that parable of the Vineyard , in Mark . 12.9 . He will destroy those husbandmen , and give the vineyard to others : By that parable of the Supper , in Luke 14. from 16. to 25. A man made a supper , and invited many , and said , come , for all things are ready : but they began to make excuse , &c. The bread is first provided for the children , and they must first be fed , and by the children are meant the Iewes ; but if they refuse , it must be cast to the whelps under the table , as Christ said to the woman of Syrophenyssa in Mark . 7.27 . In all this you may see the fulfilling of that saying in Matth. 21.43 . Therefore shall the kingdome of God be taken from you , and given to a nation which will bring forth the fruits thereof . It was the saying of our Saviour , Matth. 25. To him that hath , that is , to him that useth , shall be more given : but from him that hath not , that is , useth not , shall be taken away even that which he hath , De doct. Christiana Lib. 1. Cap. 1. vers. 29. for so Beza seemes to expound that text , and Augustine .

Which point may be a faire warning for us , Vse . who have thus long enjoyed the Gospell and the meanes of salvation ; wee have heard wisdome cry in the streets ; the Prophets have risen early , and wooed us with arguments full of passion : but may not the Lord say of us as he said of his vineyard in Isa. 5.4 . What could I doe for this people that I have not done ? We were like Aegypt when the plague of mist and darknesse was upon it , even darknesse that might be felt , Exod. 10.21 . and the Lord hath made us like Goshen , or like to those people that dwell under the poles , who have no night , but the Sunne still shining upon them . Blundevil . de Sphaera . lib. 20. Cap. 16. Wee were like the mountaines of Gilboa ; but now the Lord hath watered us with the dew of heaven : wee were overgrowne with weeds , our fields brought forth nothing but cockle and darnell , sowen by popish husbandmen ; but since that time , the Lord hath gathered out those weeds , and hath sowen amongst us the seed of the Gospell , and he yet continues to be kinde and good unto us , wee have our Churches open , the Lord holds out unto us a candle , like to that which Alexander held out to the Citie which he besieged ; let us yeeld , and turne before the lampe be out , for feare the Gospell be removed from us to another people . What griefe did Israel conceive when they sate in Babylon , as they make their complaint and moane , Psal. 137. By the waters of Babylon wee sate downe and wept , &c. The same may befall us , and wee may be inforced to complaine with David , Psal. 84. that the case of the poorest creatures is better than ours ; The sparrow hath found her an house , and the swallow a nest wherein she may lay her young . Nidificant , they build their nests , and prope altaria , neere the altars : Ego prohibeor , Calvin . ia Psal. 84. I am forbidden it , saith Calvin . Learne then , that if God gives meanes , embrace it ; if the word of salvation be preached , heare it ; if the way to heaven be chalked out , follow it ; if the Gospell be revealed , receive it with cheerefulnesse , and make much of it , that God may not take his mercy from us , nor bring that terrible famine threatned Amos 8.11 . I come to one point more , which I comprise in this conclusion :

Wheresoever the Gospell is preached , Doct. there is salvation offered by God unto the people : how beautifull upon the mountaines are the feet of him that declareth and publisheth peace , that declareth good things , and publisheth salvation , Isa. 52.7 . And therefore in Heb. 2.3 . The Law given by Angels is called the great salvation , How shall wee escape , if wee neglect so great salvation , which at first began to be preached by the Lord , and was afterward confirmed by them that heard him ? This is the great power of God to all that are saved , 1 Cor. 1.18 . that is , t is the instrument divinely efficacious to salvation , and is the power of God to salvation , First , in judgement , because wee account it so ; Secondly , in effect , because indesalutem consequimur , thence we obtaine salvation , as Paraeus speakes , that when the Gospell is preached to a people , it may be said as it was to Zaccheus , Luk. 19.9 . when Christ lodged with him ; Behold , this day salvation is come into thy house ; and therefore you should doe as he did , run downe hastily , and receive him gladly . Imitate the rich Merchant , Matt. 13.44 . See first how gracious the Lord is in offering you salvation so many yeeres together : Secondly , how they that contemne the Gospell , doe exclude themselves from all hope of salvation . Thirdly , they that esteeme meanly of preaching , esteeme meanly of salvation , they that will not maintaine it , are enemies to their owne salvation : They that pay much preaching with small rewards , are unnaturall Gadarens , and thinke their idols in their chests more pretious than the salvation of their soules . But I passe this , and come to the second part of the affirmative answer .

To provoke them to follow them . ] There is ( saith Tho. Aquinas ) a double emulation ; First , of imitation , when one doth imitate another , and then the sense is , that the Iewes should imitate the saith and conversion of the Gentiles , and strive to come into favour with God , as the Gentiles were . Secondly , of indignation , and then the meaning is , that the Iewes might emulate , that is , should be moved with anger and indignation against them , according to that in Deut. 32.21 . They have provoked mee to anger with that which is not God , and I will move them to iealousie with those which are no people , meaning the Gentiles . The true and proper sense I take to be this : The Iewes manifestly saw , that the spirit , and grace , and knowledge of the Scriptures , and almost all spirituall blessings were translated from them to the Gentiles ; and therefore could not chuse but grievously complaine , that they who were sons , who were the proper and peculiar inheritance of God , who were the Lords portion and lot of his inheritance , Deut. 32.9 . should now be cast off , and the Gentiles who were Heathens , Idolaters , ignorant of heaven and heavenly things , defiled with all kinde of pollution , as in Rom. 1. should come in their stead , possesse their roomes , be graced with privileges , and that not by the judgement of man which might be erroneous and repealed , but by the judgement of the immortall God who erreth not , who establisheth his decrees ; so that God would have the Iewes to take heavily the admission of the Gentiles , and our salvation sharply to bite them ; that seeing what privileges they have lost , and wee enjoy , they might imitate us , and come unto Christ from whom they have fallen .

But who is it that doth provoke them ? The vulgar Latine and Origen understand it of the faith of the Gentiles , which should provoke the Iewes to emulation . Chrysostome , Theodoret , and Ambrose understand it of the Gentiles , that they should provoke the Iewes ( by their example ) to beleeve . Anselmus , quite contrary to the Apostles purpose , understands that the Gentiles should imitate the Iewes . P. Martyr saith , that all this is referred to God ; it is meant that God would provoke the Iewes , Annotat 6. contrary to Tolet ; and his judgement I rather embrace , because of that saying , Deut. 32.21 . I will provoke them to iealousie . But it will bee objected , that this is no commendable thing , by envy or by emulation to be brought to beleeve ; whereto I answere , That God simply doth not approve such emulation , or envie : but as hee can use evill to good purposes , so by this emulation it pleaseth him to incite and stir up the Iewes to turne unto him , like as the husband puts away the adulterous wife , that shee thereby may bee provoked by a kinde of emulation to seeke reconciliation , lest another should come in her roome . Beside this you must conceive this of the better sort of the Iewes , they shall bee provoked , but not all ; for the obstinate shall be made worse : lastly , conceive it not of the Iewes in particular ; for they which stumbled and fell away , were not restored : but of them in generall , that though some were beleevers , yet the whole nation was not cast off . Thus much for the sense : for the reading there is no great question , onely mee thinkes that the vulgar doth ill translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they might emulate them ; Vt amulentur eos . for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , answers to the Hebrew word Hikni , which Moses useth , and comes of Kanah , aemulari : now those verbes which in Kal are absolute , in Hiphil doe import the efficient and impulsive cause , as Grammarians speake ; and therefore the word cannot signifie only aemulari , but provocare ad aemulationem , to provoke to emulation . I descend to conclusions .

First , God would have men to be at a holy emulation and strife amongst themselves , which should be neerest unto God . It is the Apostles doctrine , 1 Cor. 12.31 . Covet the best gifts . En quomodo maxima cum lande vobis licet aemulari : See how with greatest praise you may emulate , saith Beza . In this only it is lawfull to be ambitious , and lawfull to contend . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a holy and good contention , saith Hesiod . Wee may contend who may doe the most good , who may lead the best life , who may expresse the most holinesse : though wee may not strive who should build the highest palace , yet wee may strive to enter in at the strait gate : though not strive for lands and livings , yet to see the goodnesse of the Lord in the land of the living : Though wee may not supplant one another , as Iacob did his brother , yet wee may contend as children doe , who may please their father best , and best deserve his love , and which of us may provide the sweetest venison for our fathers diet . There is a glory which if a man seeke for , runs away from him ; if a man runs from it , it followes him , as Augustine saith of Cato : Quò nanus setebat gl●riam , comagis ●ll●m ●●quebatur . Aug. de ●ivit Dei , lib. 5 cap. 12. How much the lesse he sought for glory , by so much the more it followed him . But there is a glory which cannot be got without toyling and labouring , that s the true and perfect glory . Plutarch reports of Themistocles , that when he heard that Miltiades had got him honour in the Marathonian battel , he was not able to sleepe , because Miltiades was so honourable , and he came so farre short of him . So should wee in ●●irituall things .

The use is , Vse . to teach us what should be the true object of mans ambitious and aspiring thoughts ; not mortall , but immortall honour , and wherein it is lawfull for Christians to contend and ●trive ; for grace , and not for greatnesse ; where in it is lawfull to emulate one another , in seeking who should be neerest unto God ● and therefore wee should resolve , that if any man doe faithfull service unto God , that wee will doe it as w●●●s he ; if any mercifull , wee will be as mercifull as he , if any keepe the Sabbath , wee will keepe it as well as he ; if any heare the word , wee will heare it as well as he . And so I come to a second conclusion .

The good that we see in others should be strong provocations for us to follow them ; Be yee followers of mee , saith the Apostle , 1 Cor. 4.16 . Your selves know , how that you ought to be followers of us , 2 Thess. 3.7 . But most powerfull is that place , Heb. 6.12 . Be followers of them which through faith and patience inherit the promises : As if he should say , The faith and patience of the Fathers , the vertues and godly qualities of the Patriarks , who have inherited the promises , not the earthly Canaan which was promised , for that they all obtained not , as Heb. 11.13 . All these died in faith , and received not the promises , but saw them af●●re off : But it is meant of the promise of salvation in and by Christ , as Act. 13.32 , 33. And we declare unto you , that touching the promise made unto the fathers , God hath fulfilled it unto us their children : and vers. 23. God according to his promise hath raised up to Israel the Saviour Iesus . It was the advice of Socrates in Lacrtius , that young men should have alwayes a looking-glasse to looke themselves in it ; if they were deformed outwardly , they might labour to recompence it with inward comelinesse . The glasses wherein the Lord would have us to looke , be the gracious orna nents and qualities of his servants . We should looke on Abraham , and learne to beleeve that it shall be done , if God say it , though wee see not how , and part with that wee love best , to please h●● : Vpon Iob , and learne patience in all such crosses as are most neere unto us : Vpon Lot , and learne to be chaste in the midst of Sodome , even when wee have most occasions ; that s praise-worthy , as Tully said of Muraena , non quod Asiam viderat , not that he had seene Asia : Vpon Elias , and be zealous ; Abigail , and releeve those that sight the Lords battels : Vpon the Centurion , and be good to the Church : Vpon Nehemiah , and stand for reformation of the Sabbath : Vpon every good man , and see what is excellent in him , that doe affect and imitate . As Tully reports of Xeuxis , that when he was to make the picture of Helena in the temple of the Crotonians , he sent for five of the most beautifull virgins , that out of all their excellencies he might compose a perfect beautie ; and as a man makes a garland or poesie of all the best of flowers in the garden ; so shouldst thou picke out all the best qualities of men , wheresoever thou seest them .

Whence learne , Vse . that it is no small benefit that the wicked might reape by the company of good men : They may see a patterne of godlinesse , and learne to follow it ; they may reade holinesse in their lives , conscience in their doings , wisdome in their carriage , and learne to affect the same commendable and gracious qualities in themselves . There is no grace which they may not observe , nor vertue which they may not see lively delineated in them , and studie to come to that degree of holinesse which they have , that they may live as they doe , and have it in that glory which they hope to have . I come to a third .

I observe the great wisdome and loving kindnesse of God toward his children , Observat . who by his favour shewed unto others , and substituting others in their places , maketh them ashamed of their unthankfulnesse , and laboureth to stirre up in them a desire of reconcilement . For confirmation , see Deut. 32. Because they have moved mee to iealousie with that which is not God , I will prouoke them with those which are no people . And herein God deales with them as a tender father with his unkinde and disobedient child that will not come unto him , he takes another sonne in his armes , sets another on his knees , embraceth him , commends him , makes much of him , hereby correcting the stubbornnesse of his other sonne , and provoking him to seeke for the like favour and acceptance . From whence learne ;

First , to condemne those who by their idolatrie , Vse 1 as Papists , or by their arrogancie , contempt and pride , doe alienate and detaine the Iewes from Christianitie : when they see how the Papist is given over to idolatrie , the Protestant to libertie , no marvell though the Iewes follow neither the one nor the other ; when he sees that the Papist beleeves not well , that the Protestant lives not well , it s a rocke of offence to him , that he can approve neither the one nor the other .

Secondly , Vse 2 let us endevour by our pure and sin cere service of God , by our zeale , our godly life , our just dealing , to give light unto the Iewes , and at length to provoke them to emulation , and by our good conversation to win them to Christ , that there may be one fold , and one shepherd , as our Saviour speakes , Ioh. 10.16 . Example is very powerfull . There is nothing more availeable to the winning of one that beleeveth not , than the good conversation and life of him that doth beleeve . I know not if S. Peter doe not make a good conversation more powerfull to convert an unbeleever , than the word it selfe , in 1 Pet. 3.1 . Let the wives be subiect to their husbands , that they which obey not the word , may without the word be won by the good conversation of the wives , while they behold your pure conversation coupled with feare . To this purpose Bernard speaketh well : Eff●a●ior est vo● bonioperis quam elegantis sermonu : illius dectoris libenter audio vece●● , qui non fibi plansum , sed m●●ip anctum movet , &c Ber. in Cant. ser. 59. Segnius irrita●t &c. sivi● me fle●e , dol●ndū prius ipse libi . Confess . l. 9. c. 9. The voice of a good worke is more effectuall than of an eloquent sermon : I willingly heare the voice of that Teacher , who doth not move applause to himselfe , but weeping to mee ; and if thou wilt perswade , thou maist doe it more by weeping than by declaming . And Horace himselfe in his booke of the Art of Poetrie : If thou wilt have mee weepe , thou must first thy selfe grieve . S. Augustine reports that his mother Monica gained her husband Patricia from being an impure Manichee ( not by strength of argument ) but by pietie , wisdome , chastitie : So there is nothing can more hinder the Iewes from professing as wee doe , than our prophane life and bad conversation ; to perswade them by good words , and yet let them see our bad lives , is , but to weave Penelope's web , to untwist as fast as we weave , and to pull downe as fast as we build , and to destroy faster with one hand , than wee build with the other . Wee must therefore learne to let the light of our good life and conversation so shine , Matth. 5.16 . that men may see our good lives , and good workes , and holy conversation , and so glorisie our Father which is in Heaven . Let us so behave our selves toward the Iewes , as S. Peter taught once the Iewes to behave themselves towards us , 1 Pet. 2.12 . Have your conversation honest among the Gentiles , that they by your good workes which they shall see , may glorifie God in the day of their visitation , for feare wee cause them to blaspheme the name of God , which they polluted among the Heathen , Ezek. 36.23 . See Rom. 2.24 . So I come to the illustration of his answer in the 12. and 13. verses .

VERS. 12. Vers . 12 Now if the fall of them be the riches of the world , and the diminishing of them the riches of the Gentiles : how much more their fulnesse ?

WHerein there is first an answer to an objection , for it may seeme that the one end doth quite overthrow the other : for if the Iewes fel that the Gentiles might have place , and the Iewes bee to bee converted againe , then it seemes that the Gentiles must be cast off againe , and so the conversion of the Iewes shall rather hinder the salvation of the Gentiles , which is contarie to the first part of the affirmative answer . This inference the Apostle denies , and inferres the quite contrarie , by an argument taken from the lesse after this manner . If the fall of the Iewes bee the riches of the world , then much more shall their abundance be the riches of the world : if their povertie were the riches of the world , how much more shall their plentifull calling be ? If God turne that which is evill to the good of the Gentiles , how much more will he turne that which is good to the welfare of the Gentiles ? Before I come to the observations , see the exposition of some hard and difficult tearmes . 1. What is meant by riches of the world . Both the multitude of the Gentiles called to the knowledge of Christ , as Paraeus , and also that wherewith they were enlightned ; namely , the saving knowledge of the Gospell , the grace of Gods spirit , remission of sinnes , and the assured promise and expectation of eternall lise . 2. What is meant by diminishing . Some understand it of the Apostles , which were but few , and abjects of the people , yet they enriched the Gentiles by their preaching , and make the sense thus : That if the conversion of so few ( as the Apostles were ) did so much good to the world ; how much more the conversion of the whole Nation at the end of the world : So Lyranus and Gorrhan . But I thinke , that by diminution , is not meant the conversion of a few ; but their falling away to a few . And that the Apostle useth these three words , as equipollent and of one sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their fall ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their diminishing ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their casting off . And in that hee saith they are diminished , hee sheweth that they are not quite perisht ; for diminution is not Rei excisio , sed decisio ; Not the wasting or destruction of a thing , but a paring off , as Paraeus . 3. What is meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their fulnesse , or abundance , not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. the multitude of Iewes which shall be called , but also the excellencie of spirituall graces wherewith the Iewes at the end of the world shall be adorned at their generall conversion . 2. By fulnesse wee must not understand , that everie particular Iew shall bee called at the end of the world ; but of the most of them : and this fulnesse is not to be understood with relation to the Gentiles , as though their number should be more ; for their fulnesse must first be come in , as vers. 25. Obstinacie is come to Israel untill the fulnesse of the Gentiles be come in ; but with reference to the whole number of Christs Church ; that although there be a fulnesse of the Gentiles without them , yet as Origen saith , Plenitudo portio nis Dom●ni nondum dicu●r completa . The fulnesse of the Lords portion is not complete without the Iewes . But how can this fulnesse of the Iewes doe the Gentiles good ? It shall doe them good ; 1. By confirming the faith of the Gentiles ; so P. Martyr . 2. It shall enrich the Gentiles with doctrine and example ; so the Ordinarie Glosse . 3. The Church shall be encreased by the glorious accesse of a people ; so Osiander : So these benefits shall accrue to the Gentiles by the conversion of the Iewes . 1. The consociation and joyning together both of Iewes and Gentiles , the partition wall being broken downe againe . 2. The Church shall be increased ; for then the children of Israel and of Iudah shall bee gathered together , &c. as Hos. 1.11 . 3. The faith of the Gentiles shall bee confirmed , by seeing the zeale of the Iewes after their conversion . 4. God shall receive greater glorie , when his goodnesse and the truth of his promises shall be made manifest , both in Iewes and Gentiles . But here is yet another doubt to be resolved .

For seeing the Apostle said before , that the fall of the Iewes was the salvation of the Gentiles ; and now that the ruine and diminution of the Iewes , the riches of the world . 1. God may seeme to deale hardly , in casting off his owne people to receive strangers ; and besides , it seemes contrarie to the rule , Rom. 6.1 . Evill must not be done , that good may come of it . Whereto I answer , that it were hard , that God should cast off some to receive others . 1. If they were cast off without their owne fault . 2. If the Lord were tied by bond not to cast them off . 3. If their casting off did not tend to their further good ; But everie one of these will acquit God both from injustice and hard dealing . For 1. The Lord did not cast them off , but for their unbeleefe , as vers. 10. So that they indeed cast off themselves . 2. God is not bound either to bestow or continue his grace , he may conferre it and withdraw it upon whom , and from whom he will . If hee deny grace , Debita redditur poena damnato ; A due punishment is given to the damned ; If he give grace , Indebita redditur gratia liberato ; Vndeserved grace is bestowed on him that is freed ; saith Augustin . Ad Sixt●m , ●pist. 103. 3. For full answer ; Their rejection was not simply the cause of the vocation of the Gentiles , but by accident : for it was properly the punishment of the infidelitie of the Iewes , and a demonstration of the justice of God : But God ( that can turne evill into good ) did use this ( as an occasion ) to induce the Gentiles to beleeve . I come to observations .

Thus the Text being plaine , Three Doctrines . in generall the Doctrines are three . 1. The accomplishment of the great mysterie of the restoring of the Iewes . 2. That the conversion of the Iewes cannot hinder the Gentiles , but they may bee in favour both together , and God will have a Church , which ought to breed an agreement betweene them . 3. That it beseemes not Christians , one to envie the happinesse and salvation of another , but to be glad and rejoyce in it . But I come to particulars . 1. Their fall , that is , the Gospell ( which by their fall was preached ) is the riches of the world , gives this note .

That the grace and knowledge of God , Doct. 1 and his Sonne Christ , and the preaching of the Gospell is the only true and lasting riches , that makes the owners and possessors blessed ; this is that riches of the world . S. Luke chap. 12.21 . makes a two-fold rich man ; The one to himselfe , the other to God . So is hee that gathered riches to himselfe , and is not rich in God , in godlinesse , and wisdome . And S. Iames , chap. 2.5 . The godly poore are rich in faith , and though not heires , yet heires of the Kingdome which hee hath promised . These hee chooseth to enrich with heavenly riches , not a Senator ; for he would have said , my dignitie is chosen ; if a rich man , my wealth is chosen ; if an Orator , my eloquence is chosen ; if a Philosopher , my wisdome is chosen , Aug. de verbis Dom. S●rin . 59. saith Augustine . This is riches that cannot be taken away , that will fill the soule with content , that it can desire no more , want no more : They that drinke of this shall never be thirstie , Ioh. 4.14 . That is , he that is enriched with the Spirit of God and his grace , cannot want any thing , Habenti Deum nihil pot●st deesse , nisi desit ipse Deo , qu●a Dei sunt ●mn●a . Cypr. orat . Do● . lib. he is rich enough . To him that hath God nothing can be wanting , unlesse he himselfe be wanting to God , because all things are Gods , saith Cyprian . This wisdome and knowledge of God is truly the treasure that is in the field of the Church , which when a man findes , he hideth and preserveth it , and for joy goeth , and selleth all that he hath to buy it , Disce home ubi sunt verae d●vitiae . Regnum coelorum vere divit●m facit , praeslat vera bona , Deum ●p●um , quo ●raesente , quid poterit deesse ? Matth. 13.44 . Learne , O man , where are the true riches , saith Ferus . The kingdom of heaven maketh truly rich , performeth the true good , God himselfe , who being present , what can be wanting ? The Lord is my Shepherd , therefore can I want nothing , Psal. 23.1 . And as a man were he for land , mony , house , friends , as poore as Lazarus ; yet if he have a pretious and costly jewell , cannot but bee rich ; So is hee that hath this pretious jewell of grace , and the knowledge of God , albeit he want worldly riches , yet he is rich before God : If you have Christ , all is yours , saith the Apostle , 1 Cor. 3.21 . If you have him , you have all the treasures of wisdome and knowledge which are hid in him , Col. 2.3 . For conclusion , if you will know what a great riches this knowledge of God is , see Prov. 8.11 . Wisdome is better than pretious stones , and all pleasures are not to be compared to her : and at the tenth verse , Receive instruction rather than silver , and knowledge rather than gold . All wisdome ( in comparison of this ) is but foolishnesse ; all riches ( in comparison of this ) but drosse and rubbish , all libertie ( in respect of the libertie to heare the Gospell ) but captivitie and bondage ; all outward pomps and greatnesse ( in respect of this ) but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , losse and dung , Phil. 3.8 . All the gold of Ophir , Antiquit. lib. 8. cap. 2. which ( as Iosephus affirmeth ) is terra auri , a land of gold ; all the water of Ganges and Tagus , which ( as Suidas of the one , and Pliny of the other ) have all the gravell gold , are but dung and drosse , in comparison of the riches that are in the Gospel : For that shewes the glad tidings of our salvation , Luk. 2.10 . remission of sinnes by Christ , Rom. 4.25 . It gives eternall life by Christ unto the chosen of God , according to his purpose and grace , Ephes. 1.7 , 9. It reveales the promise of eternall life , The grace of God which bringeth salvation hath appeared : Tit. 2.11 . He that hath this treasure is rich enough , though hee have nothing else ; and hee that forsakes all for this , shall receive an hundred-fold more , and in the end eternall life , Matth. 19.29 .

Which first may serve to confute that grosse conceit of the Heathens , Vse 1 who ( if any evill befell their Countries or Cities ) were wont to lay all the blame upon Christianitie and the Gospell . Te●ull , in Apolog. cap. 40. And what they were wont to say ; S● Tybur is ascendat in maenia , si Nilus non t●s●uat a●va , si cerra movit , si coelum s●●tit , si f●mis , s● lu●s , statim acclamatu● , Christiani ad L●on●n . Arnob. lib. 1. a●●●ers . Geut . Postqu●●● gens Christiana coepit essein munde , ●rbis t●●rum ser. i● , multisorn ibus affectum fuit bumanum genus ma●●● . Cypr. contra Dem●trianum . If Tybur ascend to the walls , if Nilus doth not flow into the fields , if the earth moved , if the heaven stood , if famin , if murraine , presently they shouted , the Christians were at the Lion . After that the Christian Nation began to be in the world , then the whole earth perished , humane kinde was affected with sundry kinds of evils . The same I finde in Cyprian ; That they were wont to say , that the Gospell and Christianitie were the causes , that in winter they wanted raine to feed their corne , in summer the warmth of the Sunne to cherish it . That montes were fatigati , The mountaines were wearied ; and Metalla exhausta , & venae pauperes ; their metalls exhausted , and veines poore : Fontes ( qui venis exundantibus largitèr profluebant ) vix modico sudore distillant ; Their fountaines ( which ( their veines overflowing ) did abundantly gush out ) scarcely distill with a small sweat : Much like to those unto whom Ieremie preacht , Ierem. 44.17 , 18. All these be slanders ; for the Gospell is so farre from being the cause of povertie and miserie , that in truth it is to be esteemed the greatest riches that the world enjoyes , as Eusebius shewes in his Historie , Eccles. Hist. lib. 9. cap. 7. where he consutes the grosse imputation of Maximinus the Emperour , who laid the cause of all their hurts and wrongs upon the Gospell and the professors of it : if you will know the reason why praedicato Euangelio mundus tot mala patiebatur , the Gospell being preached the world suffered so many evils ; see Aug. Epist. 122.

Secondly , let us learne , not to doat and set our minds upon any riches so much as this : There is no other riches that can make the possessors happie ; They are not long profitable to the soule , Nec animae prosont , nec co●pori d●u . nor to the body , saith Bernard : This can make one blessed ; for blessed are they that heare the word of God and keepe it , Luk. 11.28 . God never chargeth us to be rich in worldly things , but he commands us to be rich in knowledge , Coloss. 1.10 . he never commands us to be sure that wee get our purses full of silver ; but by his Apostle he commands and prayes that wee be filled with the knowledge of his will in all wisdome and spirituall understanding , Coloss. 1.9 . We have no charge to gather wealth about us plenteously ; but we have charge to let the word of God dwell in us plenteously , Coloss. 3.16 . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , richly . And though this be the rich minerall wherein wee must dig for the true treasure which is Christ , yet I thinke not amisse to perswade it by two or three arguments .

First , because it teacheth how the most vaine may learne to reforme their wayes , and be reclaimed , as Psal. 119.9 . Wherewith shall a young man &c. Though they be like wax in the hand of Satan ; though led with the sollies of youth and heat of their bloud , yet this Word will cleanse them . Caereus in vitium st c● , 〈◊〉 niteribus asp●● . Hora : . Secondly , it will never faile to bring a man to life that followes it , and therefore the Angell that came by night to the prison , where the chiefe Priest had shut the Apostles , bids them goe and stand in the Temple , and speake to the people all the words of this life , Act. 5.20 . Never man that went this way , mist of life and happinesse . Thirdly , it is the word of reconciliation , and the Embassadours are ministers of reconciliation , 2 Cor. 5 19. which assures of atonement and peace with God , of the glory that is to be revealed , and is the key of the kingdome of heaven , which openeth and no man shuts ; and if that shut out of heaven , nothing can open it .

Thirdly , Vse 3 learne , that if wee make never so goodly and great purchases in the world , be never so well stored & furnished with worldly wealth , and yet want this spirituall treasue , we are for all that beggerly , bankrupt , naked , base in the sight of God , as he saith of the Church of Laodicea , Apoc. 3.17 . Thou sayest thou art rich , and increased with goods , and hast need of nothing ; and knowest not that thou art wretched , and miserable , and poore , and blinde , and naked . When thou buyest a village , bonam emis , thou buyest a good one ; when thou marriest a wife , bonam eligis , thou chusest a good one ; when thou desirest children , bonos optas , thou desirest good ones : and when thou hast all these riches , thou art but poore inter tot dona , amongst so many gifts , & malus inter tot bona , and evill amongst so many good things , Aug. se●m . 16. in Matth. saith A gustine . Many may welter upon their gold like Heliogabalus , as Lampridius and Herodian report of him ; and yet for spirituall wisdome have hearts like stones , and heads like beetles , and be beggers destitute of all heavenly riches . My conclusion is an exhortation to bestow more of our time , spend more of our life in reading the booke of God , than in any thing besides , all our other studies , &c. I come to the second part of the proposition ; If their diminishing be the riches of the Gentiles ; the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. diminishing , the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their fall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their casting off ; and being in sense the same with the precedent clause , I note from the iteration : That the fall of the Iewes is diligently to bee observed and noted by us Gentiles : for that is a doctrine of weight , full of profit , and hath in it many lessons of speciall use . 1. That no nation , be they people never so deare , so graced with blessings , so beloved of God ; but sinne will set God and them at variance , and hazard the ruine both of their state and government : That Common wealths and Kingdomes have their periods ; Let Sparta , and Babylon , and Nineveh witnesse . 2. We learne that when the Word and Gospell is become a stumbling blocke , the fall of that people is not far off , as in vers. 12.3 . Infidelitie and contempt of the Gospell makes God in justice take it quite away from them , as vers. 12. There bee many other points , but I meet them hereafter , and come to the inference that is made upon these two premises .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , How much more shall their fulnesse be ? By 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is meant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the multitude of the Iewes that shall bee called ; the plentifull restoring of the Iewes , as Paraeus . And thence it followes , that the conversion of the Iewes shall not bee of some small , but of a great and plentifull number . 2. The excellencie of spirituall graces wherewith they shall be adorned and beautified after their conversion ; and therefore some have expounded the 60. of Isay , to be meant of Ierusalem after the conversion of the Iewes ; That then God would beautifie the house of his glorie , vers. 7. Glorifie the place of his feet , vers. 13. That he would againe call it the Citie of the Lord , Zion of the holy one of Israel , vers. 14. That in stead of brasse they should have gold , in stead of iron they should have silver , in stead of wood they should have brasse , in stead of stones , iron , vers. 17. That the Lord will bee their light , and God their glorie , vers. 19. Meaning that after their conversion , they shall have all restored more glorious than they had before . Thus the meaning of the words being cleare , the conclusions follow .

1. Doct. 1 The Iewes shall be converted in great numbers toward the end of the world : And therefore saith my Apostle at vers. 26. All Israel shall bee saved ; whereby understand not the spirituall Israel , that is , the people of God consisting of Iew and Gentile , though Melancthon and Calvin doe so expound it . For , 1. In this sense Paul had not delivered any mysterie , as it is called , vers. 25. 2. The Apostle meaneth to minister some consolation to the Iewes , in hope of their future conversion , which ( unlesse it were more generall than in the conversion of a Iew ) it would have ministred small comfort to the whole Nation , as Martyr and Paraeus make the reason . 3. The Apostle gives this as a reason , why hee brings in this mysterie , that the Gentiles should not insult over the Iewes , and therefore had beene little to his purpose , if hee had not opened some secret concerning some speciall calling of the Iewes : and S. Chrysostome expounding that place , Apoc. 7.4 . There were sealed of the tribes of Israel 1440. saith , that it is to bee understood of the generall conversion of the Iewes . But this point I deferre to vers. 26.

2. Doct. 2 The Iewes after their conversion shall bee endued with excellent gifts of wisdome and knowledge . I will not bee so adventurous as some have beene , to understand ( that Ierusalem , that new Citic which came downe from God , Apoc. 21.2 . which is said to have no need of the Sunne , nor of the Moone ; for the glorie of God doth light it , and the Lambe●● the light of it ) to bee Ierusalem , or the Church of God after the conversion of the Iewes ; for that may seeme to be meant of Ierusalem which is above ; yet doe I thinke that saying of the Prophet , either to be meant of them , or may be fitly applyed unto them , Isa. 24.23 . when after many dayes they shall be visited , and come out of prison , the Moone shall be ashamed , and the Sunne ashamed , when the Lord of hosts shall reigne in mount Sion , and in Ierusalem , and glorie shall bee before his ancient men ; that is , when God shall restore his Church , the glory thereof shall so shine , and his Ministers which are called ancient mien , that the Sunne and Moone shall be darkened in comparison of them ; The light of the Moone shall be as the light of the Sunne , and the light of the Sunne shall be seven-fold more : But these be points that must be handled hereafter ; I therefore proceed to the farther explication of this argument in the thirteenth and foureteenth verses .

VERS. 13. Vers . 13 For I speake to you Gentiles , in asmuch as I am the Apostle of the Gentiles , I magnifie mine office .

THe second end that God had in rejecting of the Iewes , was the salvation of the Gentiles , and in the end the conversion of the Iewes againe ; so that hee aimed at the well-fare of both , now in this verse he illustrates all this by the end of his Ministerie , and sheweth that he doth doe and meditate the same ; that in his preaching hee proposeth the same end that God did in rejecting the Iewes , to wit , the salvation of the Gentiles , and by them the conversion of the Iewes . Di●idi●se Apostolus inter Gentes & Iudaeos , & tam horli quàm illorum salutem ●●d 〈◊〉 ●os●endit . The Apostle divides himselfe between the Gentiles and the Iewes ; and shewes that hee meditates on so well the salvation of these , as of those ; saith Paraeus . The one end at vers. 13. the other at vers. 14. I begin with the first , which notes the end why hee preached the salvation of the Gentiles .

The parts of his speech are two . 1. How God graced him with an Apostleship and Ministerie . 2. How he labours to grace and magnifie it : But before I come to these , observe somewhat out of the direction of his speech . I speake to you Gentiles . In the beginning of this Epistle , the Apostle , handling the common cause of faith , directed his speech to all the people of God , To all you that be at Rome , beloved of God , and called to bee Saints , Rom. 1.7 . But here handling particularly the cause and case of the Iewes , he directs his speech particularly to the Gentiles . So to gives the reason ; lest the Gentiles should suspect that Paul , who was appointed to be teacher of the Gentiles , should forsake them , and goe preach to the Iewes : whence I observe a double affection , the one in Paul toward the Gentiles , the other in the Gentiles toward Paul . Pauls affection to them , in that hee would have them thinke , that though hee spake of the Iewes , yet it was with respect to their good and benefit ; all that hee did was for their sakes , and gives us this plaine note ,

That though the Preacher speakes of other people , Doct. and of Gods dealing with others , yet still it is for your learning , that you may have profit by it : Vobis dico , I speake it unto you . When wee speake to you of the faith of Abraham , it is for your learning : 1. That you may rest upon Gods promises . 2. Sacrifice those things that bee dearest unto you : when of the sacrifice of Abel , it is to teach you to offer the first and the best , Genes. 4.4 . as also to get God to accept our persons , that so he may accept our sacrifice . 3. That you may learne the lesson of Salomon , Prov. 3.9 . Honour the Lord with thy riches , and with the first fruits of all thine encrease . When of Ierusalem , that you may not trust to any outward prerogatives ; but if you sin , downe you must as well as others : when wee speake to you of Sodome , it is to teach you to take heed of pride , fulnesse of bread , and idlenesse , these were her sinnes when shee was destroyed , Ezek. 16.49 . When of Peter , that you may learne the weaknesse of the best mans saith , and that without Gods assistance wee shall yeeld to everie weake and small temptation . When of the theese upon the crosse , that you may learne , that Heavens gate is never shut , when penitent sinners knocke , but that while life lasteth , there lasteth hope of mercie also : whatsoever wee speake , it is for you ; of whomsoever we speake , it is to you , Vse . it is for your well-fare and benefit .

Learne from hence the wonderfull care that men ought to have in applying all the stories of other people and nations unto themselves : the blessing upon Abraham belongs to thee , if th● beleeve ; the fall of the Iewes will light upon thee if thou beleeve not . Thinke not , when we speake of Sodome , Ierusalem , Babylon , &c. that we speake of things that concerne thee not ; for thou art lerusalem , if thou kill the Prophets and stone them that are sent unto thee ; thou art Sodome , if thou live in uncleannesse ; thou art Babylon , if thou live in pride ; and whatsoever wee speake either of Iew or Ierusalem , of the preserving of some or overthrow of others , all is for you and to you : The next is the peoples affection toward Paul .

They feared that hee should leave them , Doct. and turne to the Iewes . Good people will stand in feare of leaving and losing their godly Teachers , which are set over them , and labour for the happinesse and salvation of their soules : For that is the reason of Pauls speech , Vob● dico , I speake it unto you . Will not a childe be loth to leave his father , & a tender infant his mother , whose breasts he hath suckt ? How will it grieve their soules to part with them ? But the Preacher he is the father that begers men unto God , In Christ Iesus I have begotten you through the Gospell , 1 Cor. 4.15 . And in this sense the ancient Doctors of the Church are called Fathers ; and they are your Mothers also , that endure hard travaile to bring forth one of you ; Gal. 4.19 . My little children , of whom I travaile in birth againe , till Christ bee formed in you . How then can they endure to part with them ? Many can , and therefore it seemes they are not begotten : But they are converted , in whose hearts God hath wrought grace by their Ministerie . There is nothing that can grieve them more than such a losse ; What losse is it for a man to lose his eyes ? They are the Seers , 1 Sam. 9.9 . What Iosse for a man in the night time to lose his guide ? They are the gui●es that give light , their words are as a light that shineth in a darke place , 2 Pet. 1.19 .

Learne from hence , whether a Preacher hath wrought goodnesse in your heart , or no , If hee have , you will bee loth to forgoe him ; See the Galatians toward Paul , Gal. 4.15 . If you have gained peace by them , you will have them in singular honour , 1 Tim. 5.17 . and 1 Thess. 5.12 . Everie man loves them by whom be gaines , &c. And so I come from the direction of his speech to the parts of it . And , 1. how God graced him with the Ministerie & Apostleship . The word is taken sometimes in an equivocall & improper sense , and that is sometime in the better sense ; as Andronicus & Iunia are said to be notable among the Apostles , Rom. 16.7 . viz. in a large signification ; as Titus & others are Embassadors or Apostles , 2 Cor. 11.13 . Sometimes the word is used univocally , and properly , and that either in a kinde of excellencie , as Christ is called our High Priest and Apostle , Heb. 3.1 . Or else it is applyed to the chiefe Ministers of the new Testament , which were properly called Apostles . S. Hierome makes foure kinds of Apostles : 1. Some were ordained onely by God , as Isay , Ieremie , and the Prophets . 2. Some ordained of God , but by men , as Moses consecrated Aaron to be High Priest , and Ioshua to succeed him . 3. Some are sent by men , and not of God , which are thrust into the Ministerie by letters , corruptions , bribes . 4. Some shoulder in themselves , being appointed neither by God nor men : Sometimes the word signifies any one that is sent , generally and properly the highest office , and dignitie of the Apostles in the new Testament ; and sometimes it signifies those that were ordained of Christ to be of equall authoritie with the 12. Apostles , such as were Paul and Barnabas .

The grace and excellencie of an Apostleship consists especially in these points . 1. They were immediately called by Christ to preach his Gospell thorow the world ; Goe teach all Nations , Matth. 28. And it is no small credit to bee Gods Herauld at armes , to be Tuba Evangelica , Gods Trumpet , both to give warning of a fight , and to sound the retreat , to proclaime peace , and rest when the combat is done ; to deliver Gods will , to stand in his roome , to plead his cause and speak for his honour , can bee no meane or small prerogative . 2. The Apostles were such men as had knowen Christ in the flesh , were eye-witnesses of his miracles , and heard his Sermons , as in 1 Ioh. 1.3 . That which we have heard and seene , declare we unto you ; His glorie that they saw , Matt. 17. Secondly , his resurrection , for he appeared to the twelve , as 1 Cor. 15.5 . His ascension into heaven , while they beheld hee was taken up , Acts 1.9 . And though S. Paul had not knowen Christ in the dayes of his flesh , yet he saw him being immortall and in glorie by revelation , as Augustine and Lyranus affirme on 2 Cor. 12. Thirdly , they could discerne canonicall bookes of Scripture from others , they had the keyes of the Kingdome after a more speciall manner , that whatsoever they bound in earth should be bound in heaven , &c. as Peter bound up the sinne of Simon Magus , and pronounced sentence against Ananias and Saphyra . Fourthly , they had power to worke miracles , heale diseases , cast out Devils , yea Peters verie shadow , Acts 5.15 . and Pauls napkin , Act. 9.12 . Fifthly , they gave the Holy Ghost by laying on of their hands , Acts 8. They were free from error in doctrine , for the Spirit promised to lead them into all truth , Ioh. 16.13 . Lastly , they had the gifts of tongues , whereto Pererius addes further , that they had another speciall grace , that speaking in their owne tongue , yet men of divers languages did so understand them , as if they had spoken divers languages ; and of the same opinion is Erasmus Annot. in Act. 2.8 . But I incline to the judgement of Beza , who shewes against Pererius and Erasmus , Mirac●lum suisset non in Aposlelis , sed in auditoribus . that if that had been true , It had been a miracle not in the Apostles , but in the hearers . But to leave this and fall upon the point , these words are the reason that Paul gives of his speaking to the Gentiles ; In asmuch as I am the Apostle of the Gentiles , therefore I speake to you Gentiles ; for it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quamdiù , as long as I live . I speake to you Gentiles , as Origen thought , and is the translation of the vulgar Latine ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in quantùm , or quatenùs , nothing the cause , because I am your Apostle , therefore I speake to you . I might note , 1. That no man was ever so farre gone in sinne , but God could call him home againe , Paul once a persecutor , now an Apostle . 2. God is so farre after conversion from thinking a man the worse , that hee will place him neere to himselfe , Paul now an Apostle . 3. Gods providing of meanes for them whom he will save ; The Apostle of the Gentiles : But these are not so proper to this Text ; but that which I chiefly note is the Apostles drift , That his chiefest care was to speake for the good of the Gentiles , to whom God appointed him to preach ; from whence note .

When God sets a man over a people , Doct. Civitas est , vigila ad custodiam ; ager est , studeto cultui ; spa●nsa est , studeto crnatui ; grex est , studeto pastui . Bernard . super Cantic . Serm. 76. he ought chiefly to intend their good and well-fare . Is it a Citie , watch to keepe it ; is it a field , studie to till it ; is it a spouse , studie to adorne her ; is it a flock , studie to feed it ; saith Bernard . If a Citie , then he must labor to build & defend it , à vi tyrannorum , à fraudibus haereticorum , à tentationibus Daemonum ; from the violence of Tyrants , from the deceits of Heretiques , from the tentations of the Devill : If a Spouse , hee must labour to trim her , that shee bee all glorious within , viz. 1. An acknowledgement of the will of God . 2. True and solid comfort in distresses . 3. Hearing of prayers . 4. Famous deliverances . 5. Divers vertues kindled in them by the Spirit ; as Mollerus on Psal. 45.13 . If it bee a field or vineyard , hee must labour both to gather out of it the briars and tares , and to sow it with good seed , and then to watch for feare the envious man sow tares in it . If it be a flocke , he must drive them to the greene pastures of Gods word , and lead them out by the waters of comfort , Psalm . 23. When Christ in Ioh. 21. asked Peter thrice , Simon , lovest thou mee ? 1. Plusquàm tua . 2. Plusquàm tuos . 3. Plusquàm te . More than thine , more than thy selfe ; as Bernard expounds it : and Peter still answered , Yea Lord , thou knowest that I love thee ; Christ gives him this marke to know it by , Pasce oves , pasce agnos , it may bee knowen by thy care in feeding my lambes , and tending my sheepe ; I have set watchmen upon thy walls ( O Ierusalem ) which all the day and all the night shall not cease ; and yee that are mindfull of the Lord keepe not silence , Isay 62.6 . Sonne of man I have made thee a watchman , Ezek. 3.17 . By which metaphor it may appeare , that as in times of warre the watchmen are tending all the day in their watch-towers , but especially in the night time ; and if there be any danger , give the people warning : So in the Church , Bishops and Ministers , they must be alwayes in their watch-towers , but especially when the night of errours ariseth ; they must remember that in Act. 20.28 . Take heed to your selves , and to all the flocke whereof the holy Ghost hath made you overseers , to feed the Church which he purchased with his owne bloud . When I remember that saying of Iacob , Gen. 31.40 . I was in the day consumed with heat , I was parched with frost in the night ; and reade of the shepherds watching their flocks in the night ; then doe I consider their early rising , and late going to bed , how their eyes have not time to sleepe , nor their eye-lids to slumber , nor their heads to take any rest from tending the soules and studying the welfare of their people ; and therefore the Apostle , 1 Corinth. 4. calls Ministers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to row , as if they were captives condemned to the oares , whose armes must row the ship of Christ to shore , yea the winds being conspired against them . Excellently * * Sace dotum nonuna accepunus , non ad quie●em , sed ad laborem , ut inveniamur in osere quod signa mur in n●mine . Greg. l. 4. epist 8. Gregorie : Wee have received the names of Friests , not to rest , but to labour , that wee may be found in worke that which wee are sealed in name ; that wee may give a good account that day , when God shall say , Restore my sheepe , or your soules ; all his worke must be either to pray for his people , or to teach his people . God forbid that I should sinne against the Lord in ceasing to pray for you , 1 Sam. 12.23 . Sometimes he must be providing meat for them , sometimes discovering the wolves that lurke amongst them , sometimes devising remedies which may heale their diseases . But I meet the point in the next verse , and will rejourne the application till I come unto it , and come from Gods gracing of Paul with an Apostleship , to see how Paul labours to grace and magnifie it .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I magnifie mine office , with gravitie of manners , with maturitie of counsels , with honestie of actions , as Bernard : Ipist . 28. Non in his quae ad●on●re● . sec●aren . spectant Not in these things which belong to secular honour , saith Tho. Aquinas ; but in adorning himselfe with good manners , enlarging his care of the salvation of all . I magnifie , by diligence and faith , by life and doctrine , saith Origen . a a Non ●p●bus , non vestibas , hae● sunt oruamenta sophist●a , sedut multi convertantur ad Dei● 2 Vt minister . 〈◊〉 sit efficax in cordib audiet . Not with wealth and garments , these are sophisticall ornaments , but that many may be converted to God : Secondly , that my ministerie may be effectuall in the hearts of the hearers , saith Martyr . b b Non ver borum lenocinis , nam sermonisi animae med . tur abiectus est . Cent. 6 c 4. Not in the pleasant allurements of words , for a sermon ( unlesse it eures the soule ) is reiected , say the Magdeburgenses out of Ennodius : but pret : osum pastoris diadema &c. The pretious diadem of a Pastor consists in this , c c Vt docirina institunt , bonis no ribas one n●t , sad cos custo●● vigilet , à malo decli●are fa●at . that with doctri● he instructs , with good in inners he a lor●es , with a godly custodie he , watcheth over them , that he makes them decline from evill , as Gregorie on 1 King . 1. Then Paul is said to magnifie his ministerie , if he can win both Iewes and Gentiles unto God , as 1 Cor. 9.19 . I have made my selfe servant to all men , that I may win the moe : to the Iewes I became a Iew , I am made all things to all men , &c. From all , this conclusion followes in generall :

It is the dutie of every Minister of the Gospell , so to preach , Doct. and live , as that he may honour and grace his calling and ministerie : he must for life be unreproveable . Accipimus his injurias , quibus impis optimè ● eritis nunquam non gravarunt . B● er in 1 Tim. 3.6 . 1 Tim. 3.2 . Wee here receive iniuries , with which the ungodly never have not burdened the best deserving , saith Bucer . For knowledge hee must be able to teach , 1 Tim. 3.6 . Bonaventure requires three things to the honouring of the ministerie : Tract . de Christi paupertate . In Apo: cap. 2. 1. Authoritie ; 2. Truth ; 3. Profit . Aquinas saith , there must be in him that will grace the ministerie , 1. Charitie to love : 2. Magnan mitie to sustaine : ( Clausa domo tenere , was the complaint of Hyperm●estra ) 3. Severitie to ext●rpate evill : 4. Humilitie to shun pride : 5. Stabilitie to persevere : 6. Valiantnesse to doe vehemently : he must have cleerenesse in knowledge , servencie in life , shining and burning like Iohn Baptist , Ardens in seipso vebimentia ●steritate , ardens erga Christum amore , erga peccantes incre●atione . Ioh. 5.35 . he was lucens exemplo , verbo , shining in example , in word : he was burning in himselfe with vehement austeritie , burning with love towards Christ , with chiding towards sinners , saith Bernard .

Here I should first lay downe the duties of good Ministers , how they ought to live and preach , that so they may magnifie their offices . Secondly , the lamentable face of our Church , in respect that so many of her children , who should be like Barnabas , prove like Benoni , a heaviness and woe unto her ; how too many Ministers disgrace the ministerie , and many that sometimes doe preach the Gospell , discredit the Gospell ; many that are scrued ( as it were ) into this office , are the great blemishes of it ; sometimes in doing something else , sometime in doing nothing , sometime in doing evilly . But this is a point that is knowne well enough ; I wish it were to be excused : I spare the handling of it in this audience : T is a thing rather to be lamented , than preached and published ; it is too well knowne in Gath , and published in the streets of Askelon : I pray God we might live to see the day , that they who have authoritie would either resorme , or root them out of the Church ; that they who banish dead idols out of Church windowes , would not set living idols in our pulpits : That they would not set them to speake against drunkennesse , who be tospots themselves ; against Laodicean luke-warmnesse , who be hollow themselves ; them to pull downe sinne in others , who hugge and dandle it themselves . These times need no such aids and patrons . God hath no need of such , Nec talianxlio , nec defensoribus estu , tempus egit . Virg. Aeneid . and these ill times require better Preachers . There is small comfort , or hope of health , lib. 2. when a sicke man must be cured by such a Physitian as hath the plague and sore running upon himselfe . But what I leave in this unspoken , I shall finde in the next verse , which is the other end of Pauls preaching and ministerie .

VERS. 14. If by any meanes I might provoke them of my flesh to follow them , and might save some of them .

HEre be two ends of Pauls preaching and ministerie : the former , that he might provoke ; the other , that he might save : and in these there be two other considerable points ; the one , the great paines that he takes , if by any meanes ; secondly , the specification of the parties whom he so much tenders , them of my flesh . I begin with the first ; That he might provoke , viz. to emulation : from whence observe , That Gods children should be at an holy emulation and strise who should be neerest unto God ; and secondly , the good that wee see in others should be strong provocations for us to follow them : Be followers of mee , saith the Apostle , 1 Cor. 4.16 . I come to the second end of his ministerie , Doct. save some of them .

The end whereat every good Minister must aime is the salvation of soules . Praelatus deb●t prodisse , non praesse ; nec● proprium ambire commod my sed anima● is salutem . Bern. de lrib . ordin . & clesiae . It is the rule of Bernard : A Prelate ought to profit , not to rule ; neither to desire his owne profit , but the salvation of soules . What is Pauls hope , or joy , or crowne of rejoycing ? are not you it , in the presence of our Lord Iesus Christ at his comming ? Yes &c. 1 Thess. 2.19 , 20. This was the reason why Paul became all things to all men , that he might save some , 1 Cor. 9.22 . I s●eke not yours , but you . The reason : First , because the Ministers must aime at that most whereby God is glorified most , and that s the salvation of soules ; he is glorified in the wickeds destruction , but he glorieth more in the salvation of one that beleeves and repents , than in the condemnation of a thousand that die impenitent . Secondly , because the Minister must answer for his peoples soules , as the Apostle speakes , Heb. 13.17 . They watch for your soules , as they that must give account unto God . He i●●o to watch , Vtetiamsi sanctè vrvat , & perdite viventes arguere erub●scat , aut ●ctuat , cum o unibus qui ( ertacent● ) periere perit . Prosp. Aquitan . Devita ●ontemplat . cap. 20. That although he live holily , and blusheth , or is afraid to reprove corrupt livers ; he perisheth with all those that perish ( he being silent , ) saith Prosper Aquitanicus . Thus God speaketh unto the Prophet , Ezek. 33.7 , 8. Sonne of man , I have made thee a watchman unto the house of Israel , and the word shalt thou require at my mouth . When I say to the wicked , O wicked man , thou sh●lt die the death , if thou doe not speake , &c. Hence ariseth to a Minister a great care , he must care for soules ; and great danger , he is in danger of damnation , if he lose one of his peoples soules ; and therefore I thinke that Chrysostome might well use that speech of his , Non arbit or inter Sacerdotes maltos essi qui salvi siunt , sed multo plures qui per. unt . Clnys . in Act. Asost . Homil 3. Apud Stobaeum , cap. 49. I doe not thinke that among the Priests many are saved , but many more that perish . If one of us have ten thousand soules to feed , it is many thousand times more easie for you to goe to Heaven , than for one of us : which if we considered , we would say as Antigonus ; If thou didst know with how many evils this Diadem is attended , thou wouldst not take it up lying on a dunghill .

First then , dangerous is the case of those , Vse 1 who preach onely to please ; whose learning consists in the withdrawing of their matter , and setting their words in knots and borders , placing them cheeker-wise , to delight the care onely ; who come alwayes from Placentia , never were at Verona , to use the words of Lav●ter on Esther . These men wrong themselves , for they bring other mens bloud upon their heads , as Ezek. 33. They wrong their hearers , for they see them like to perish , and Felpe them not ; they see them posting forward in the broad path of iniquitie , and reclaime them not ; they see them in the fire , and they helpe them not . It was the saying of Sigismund the Emperour , 〈…〉 um o●●ul● , qui ●aunico 〈◊〉 in Car●● . ●in n● 5. 〈…〉 Mared 〈◊〉 54. 〈…〉 us , & urury . 〈…〉 & se●atur . ●●●ust . Serm 15 in Matth. Saevitin va nus ut 〈…〉 ; nam si 〈…〉 ●crd . ur . He sl●yes his enemie , that spares him ; and these Ministers doe kill you for want of speaking . That which Ausken saith of God , God sometimes by sparing rigeth , is most true of the Minister , hee kils you by forbearing to let you bloud , and to launce your sores ; He that is to be burned , bewaileth , and yet is burned ; hee that is to bee cut , bewaileth , and yet is cut : saith Augustine . The sicke weepes , yet the Surgeon cuts him ; hee laments , and yet the Surgeon seares him ; whether is this crueltie , or pitie ? Hee rageth against the wound , that man may bee cured ; for if the wound be handled gently , man is destroyed .

Secondly , Vse 2 dangerous is the case of these who study nothing but honour and wealth , who bestow most of their studies how they may rise higher than their brethren ; to get honour to themselves , not to honour God ; who open both their mouthes and purses , to wooe and solicite their rich promotions ; but can have no leasure to open their mouthes to preach ; that a man may say as Seneca in another case , Small cures speake , Cu●aeles ●●loquunlto , ngentes slupent . great ones are dumbe . When with Demoslhenes in Gedius , this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a bull in the tongue , then they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pati , suffer a kinde of squman cie , they cannot speake .

Thirdly , dangerous is the case of those , Vse 3 who be dumbe dogs that cannot barke , who take upon them this holy calling , and yet can preach no more than Harpoerates the Aegyptian , who was alwayes painted with his singer in his mouth , as Erasinus notes , who are like to those Idols , Psal. 115. That have mouthes but speake not : Ante Vacunales stant que sedent que fucos . O● d●● ast●b . 6. They are Vacuna's Priests , and shee sittest Mistresse to bestow a liverie upon such Drones . They are such to whom God will say , Why stand yee idle the whole day ?

Fourthly , dangerous is the case of those , Vse 4 who in stead of saving , destroy the soules of their people ; sometimes sowing hereticall and wicked doctrine , sometimes by a wicked and sinfull life : To whom God may say , as Psal. 50.16 , 17. Ionoui m●●i to jua , & otiosa ●anus . Lucida lectiveita , & tenebr ●sa vi●a , monsir esi res est . A tongue that speakes great things , and an idle , hand : A ●l●ere doctrine , and ●darke life , is a monstrous thing . Loquere ut vide im ; Speake as I may see you , was the Philosophers rule ; which is the sault of too many of my brethren , who doe more hurt in the weeke day ( by yoking themselves with a packe of good fellowes ) than they doe good on the Sabbath , by many of their leane and soule-starving Sermons : I come to a second note from hence .

The Minister of the Gospell is the instrument which God useth to save the soules of his people . And therefore although God be the Author and efficient cause of salvation , yet the Minister is said to save , because hee is a co-worker . So the Apostle , 1 Tim. 4.16 . Take heed to thy selfe and to doctrine , continue therein ; for in so doing , thou shalt save both thy selfe and those that heare thee . In Iam. 5.20 . This know , that hee which converteth a sinner shall save a soule from death . In Mat. 18.15 . If hee heare , thou hast gained or won thy brother . The Minister is the savour of life unto life , 2 Cor. 2.16 . He is a fisher of men , Matth. 4.19 . to call them from the world , to be of the number of Gods Saints : So that a good Minister of the Gospell is said to save men , either by working in them faith , as Rom. 10.17 . Faith is by hearing , or by laying downe the danger that comes by sinne , as Moses did to Israel , Deut. 30.18 . I protest you shall surely perish ; or by preaching that word , which if a man keepe , hee shall never see death , Ioh. 8.51 . In briefe , hee that converts soules doth save them , but hee converts soules , Iam. 5.20 . Hee that begets soules doth save soules , but the Minister begets them , Iam. 1.18 . Hee that so instructs , reproves , exhorts , that hee makes man absolute and perfit , doth indeed save ; but that is the Minister out of the word , 2 Tim. 3.17 .

And if hee bee the Minister of salvation , how carefull should you bee in hearing him . Vse . Devita Constant . lib. 4 c. 33. Eusebius reports of Constantine , That when hee had long heard disputations concerning God , they being about to breake off , hee would not suffer them , and when they entreated him to sit downe , Nesas est habitis d● Deo disputationibus , &c. hee answered ; It is a wicked thing , whilst disputations are held concerning God , to sit downe . How often have they cried out unto you , and you have not heard ; piped unto you , and you have not danced ; mourned , and you have not wept ? how often hath Manna fallen at your doores , and you have not stirred to gather it ; the word of wisdome beene uttered , and you have shut your eares against it ? the Sunne hath shined , and you have beene not like the Persian , or the Stoicke in Lactantius , that adores and worships it ; Instit lib. 2. cap. 5. but like the Atlantes in the Comment upon Lactantius , who cursed the Sunne rising and setting . I say nothing unto you , but as the Holy Ghost doth , Heb. 2.3 . How can you escape in the day of Gods wrath , if you neglect so great salvation , as hath beene preached unto you .

2. If they save soules , how high and admirable is their calling , how wonderfull should their gifts be ; they should not be like those Priests mentioned by Rhenanus , Derebus German . lib. 2. that when the question was proposed in the Triburian Synod , whether golden Chalices or woodden were to bee used in the Sacrament ; Boniface Bishop , and afterward Martyr , makes answer ; That in former times they had golden Ministers and woodden Chalices , but now they had many golden Chalices , but woodden Priests : If they save soules , with what comfort may they labour ? If they save your soules , what love should you beare them ? How carefull should you bee that they may not want any encouragement ? If they save soules , how glorious shall they shine ? Dan. 12.3 . And so I come to the paines that the Preacher takes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Doct. If by any meanes : The Preacher of the Gospell must spare no paines , neglect no meanes to gaine soules . Quod somnum laboribus vendidit . De causis corrupt . artium , lib. 1. That which Vives reports of Cleanthes , That he bought sleepe with his labours . That which Laertius reports of Aristotle , that when hee went to sleepe hee had a brazen globe in his hand , and under his hand a bason , that by the fall hee might be wakened . That which Valerius Maximus reports of Archimenides , Studiis quibus obtinuit samam , amisit vitam . that , By the studies ( whereby he got fame ) he lost his life , is most true of everie faithfull Minister of the Gospell : His toyle is like the heavie and restlesse labour of Iacob , when hee kept Labans sheepe ; In the day I was consumed with heat , parched with frost in the night , and sleepe departed from mine eyes , Genes. 31.40 . Or like those good shepherds at Christs birth , that were tending their flockes in the night , Luke 2. His paines must bee in these two , praying , and preaching , as 1 Sam. 12.23 . God forbid that I should sinne , Misericordiam Domint tibi pro te deprecatur , qui ●●minaris , vulnus tuum sentit , quod ipse non sentis , pro te lachrymas sundit , quas for sitan ipse non sundis . Cypr. ●e lapsis , Sect. 18. in ceasing to pray for you . The same you may see , Rom. 1.10 , 11 , 12. God is my witnesse , whom I serve in my spirit , in the Gospell of his sonne , that without ceasing I make mention of you alwayes in my prayers . Hee must pray ; Hee desires mercie for thee , who threatenest him ; hee feeles thy wound , which thou thy selfe feelest not ; he sheddeth teares for thee , which thou thy selfe sheddest not , saith Cyprian . Hee must preach in season , out of season , 2 Tim. 4.2 . And all this he must willingly doe for the gaining of soules ; adversitie is an heavie thing , yet this must hee endure to win soules , 2 Tim. 4.5 . Persecution an heavie thing , yet he must endure it to win soules , 1 Cor. 4.12 . We are persecuted , and we suffer it . Death an heavie thing , and yet Gods Minister must endure it to win soules , as the Prophet did , Ierem. 11.21 . Separation from God an heavie thing , yet the Ministers must endure it , rather than not gaine soules unto God , as Moses , Exod. 32.32 . and Paul , Rom. 9.3 .

This is the dutie wee owe to you ; thinke yee , Vse . you owe us nothing for it , are wee appointed as drudges , and you not tied to respect us for our worke ? Yes , you owe more than you meane to pay . 1. Obedience , Hebr. 13.17 . 2. Honour 1 Tim. 5.17 . 3. Love and singular love , 1 Thess. 5.13 . 4. Continuall and fervent prayer unto God , Ephes. 6.19 . and 2 Thess. 3.1 , 2. That wee may be kept from evill men . 5. Temporall things for the spirituall things we sow amongst you : Let him that is taught in the word , make him that taught him partaker of all his goods , Gal. 6.6 . Wee willingly compound with you for the one halfe of what you owe us . I come to the last ; the specification of the parties whom he so much tenders .

Them of my flesh . ] We ought most of all to tender the health and salvation of those that are of our kindred , and neere unto us ; Simon , confirme thy brethren , Luke 22.32 . First , looke to our owne hearts , then to our owne houses , then to our owne kindred , and then let our light shine to all the children and people of God ; and so I come to the second argument noted in the fifteenth verse .

VERS. 15. Vers . 15 For if the casting away of them bee the reconciling of the world , what shall the receiving bee but life from the dead ?

THis is the second argument to perswade the Gentiles not to boast against the rejected Iewes , taken from the hope of their restoring : because though cast off , yet shall they be received againe ; therefore boast not against them . The words seeme to containe two maine parts : The one , the fearefull and dangerous estate wherein the Iewes were ; intimated in the last words , where they are compared to men that be dead . 2. The hope , that they shall come out of this death , and at last bee delivered from the danger , in these words , Their receiving shall bee life from the dead . Though a man be dead , there is hope to live againe ; though a tree be withered , there is hope that when winter is past it may wex greene againe , Such is the estate of the Iewes .

In briefe , the argument is taken from the lesse to the greater , thus , If their casting away were good , how much more their receiving ; and so being an hypotheticall proposition , it consists of an antecedent and a sequele . From the antecedent I observe : That God never gives way to any evill , but for a good end and purpose : their fall was suffered for this end , to reconcile the world unto himselfe , as in the eleventh verse .

I come to the sequele , wherein were noted , first their danger , dead ; secondly , their hope , received to life from death . From the first note , That living in sinne , out of favour with God , Doct. is to be in the estate of a dead man . The dead shall heare the voice of the sonne of God , Ioh. 5.25 . If you aske who be these dead , surely you need not goe downe into the vaults of the earth to seeke them , they are buried above ground , they are dead soules in living bodies . That body is their tombe , and this their epitaph , Hic siti sunt , Here are they buried . Therefore awake thou that sleepest , stand up from the dead , Ephes. 5.14 . It may be thought a strange position , and savour somewhat of melancholy , that a man that breathes , and moves , and speakes , and drinkes , and sweares , and fights , and does all other acts which now adayes are counted manly , should be induced , that for all this he is no better than a dead man , a carcase . But let such a man as this be brought before the Iudge of life Christ Iesus , examined by the rule of life , viz. the word , and you shall see what his case is . The life of a Christian consists in the union of his soule with God , which is made by the grace of the holy spirit dwelling in him ; for as the life of the body is the soule , so the life of the soule is grace ; and where that is wanting , well may the body live , but the soule is dead , as Paul speaketh of the widow , 1 Tim. 5.5 . Such dead men are all by nature , dead in sinnes and trespasses , Ephes. 2.1 . yea dead even from the wombe , and ( if I may so speake ) still borne ; for no man brought grace into the world , nor suckt it from his mother ; he is made , not borne a Christian . The word Soule is capable of life , if God be pleased to give it : the best by nature , but dead . There be two things that argue life in the soule of man ; sense and motion : if man in the estate of sinne hath either , I will confesse him to be alive , and not dead . But first , he hath no sense , for he perceives not the things of the spirit of God , nor can he , for they are discerned spiritually , 1 Cor. 2.14 . Secondly , he hath no motion , he hath set up his rest in this world , never dreames of aspiring higher . Tell him of a journey to heaven , t is not in him to will it , t is not in him once to thinke of it , 2 Cor. 3.5 . Now if this man may be said to live , which manifests life neither by sense nor motion , then stocks and stones , and the dullest of spring of the elements may as truly be said to live . So that wee may conclude , as Christ doth , Matth. 8.22 . Let the dead bury their dead ; or I may say of such , as the holy Ghost doth of the Angell of the Church of Sardis , Apoc. 3.1 . Thou hast a name that thou livest , but thou art dead .

Hence learne first the errour of the Pelagian and his naturall sonne the Papist , Vse 1 who will defend man in sinne , and without grace , not to be dead , but halfe dead , like the wounded man , Luk. 10.30 . or the maid , Matth. 9.24 . But first , God finds no such good in man , Gen. 6.5 . Secondly , Paul finds nothing in the unregenerate part but opposition , Gal. 5.17 . Thirdly , leave the best man to himselfe , and he is dead to all good actions . Fourthly , Paul could not finde any good thing in himselfe , Rom. 7. Yet in this point I can make it good out of Bellarmine and others , that they neither speake nor write what they thinke .

Secondly , Vse 2 the lamentable case wherein naturally wee are borne , dead in sinnes and trespasses . Thirdly , in what fearfull case they are that live in sinne ; in grace dead , in soule dead , in Gods account dead ; and therefore how little honour wee should performe to them , how base they are in respect of the sonnes of God , you may perceive . If a man want grace , nothing can make him honourable , he is servant of how many vices , Servus quot vitiorum , tot dominorum . of so many masters , saith Augustine . Stemmata quid prosunt , &c. Aug. de Civit. Det , lib. 4. cap. 3. Iu●inal Satyr. 1. When the Apostles seemed to be a little proud , that the devils were subdued unto them , our Saviour would not have them rejoyce in this , but in that their names were written in the booke of life , Luk. 10.18 , 19. Wherefore if you affect either glory , or honour , or life , see where you must seeke it ; seeke them not at Court , those be like glasses , saith Augustine , bright and brittle . Moses had rather be the childe of God , than to be called the sonne of Pharaohs daughter . And so I come from the danger wherein they were , to their hope of restoring .

Life from the dead . ] First , the world shall be changed as it were from death to life , after the receiving of the Iewes ; for though light be risen to the Gentiles , yet while the Iew remains in blindnesse , The world hath not yet revived , saith Beza . Secondly , Life from the dead ] Their estate shall be more glorious after their calling than it was before : Mundus nondum revixit . So Ambrose . Thirdly , Life from the dead . The restoring of the Iewes suddenly shall follow the resurrection from death to life : So Aquinas out of Origen and Chrysostome . I will not shew my dislike to any of these , yet that which I observe is different : That wee should not despaire of the Iewes , though now they be out of favour , and seeme to be dead ; Though a man be dead , he may live againe ; though buried , he may rise againe ; though out of favour , he may be received againe ; though he run away with the prodigall , he may returne againe ; though he be fallen , yet he may rise againe . If a man be never so farre gone , wee should not despaire of his amendment and reformation . What people in all likelihood farther gone than the men of Ephraim ? They willingly obeyed the commandement , that is , of Ierobo●m , Hos. 5.11 . and when the Lord told them that they were sicke , and would have cured them , then went Ephraim unto Ashur , and sent to Iareb King of Assyria . This was added to his former sinnes , Hoeaccedu ad superiora peceata . saith Mercer : yet if once they say , Come , let us returne to the Lord , Hoe est , tantum piccavit , ut e● Sedoma comparata justa videatur . then after two dayes he will revive them , and they shall live in his sight , Hos. 6.2 . What Citie so farre gone as Ierusalem ? She justified Sodome and Samaria , Ezek. 16.51 . that is , She sinned so much , Aug. contra Faustum Manachaum . lib. 22. cap. 61. that Sodome compared to her might seeme righteous , saith Augustine . Yet will the Lord gather her ( as a hen gathereth her chickens ) under his wings , Matth. 23. What man so farre gone as Manasses , who built altars to strange gods , sacrificed his sonnes to Moloch , gave himselfe to witchcraft , charming and sorcerie , used them that had familiar spirits , and did evill in the sight of the Lord to anger him ? Yet being in tribulation , when he prayed and humbled himselfe greatly , then the Lord heard him , and was intreated , and he knew that the Lord was God , 2 Chron. ●3 . 6 , 12 , 13. So true is that of the Prophet , Ezek. 33.12 . 〈…〉 non attendi ? cum enim Deus ve●● 〈◊〉 qu abo●us , & ●●ssa quia om●●pot●s , ipse contra fratrem ●d vinae 〈…〉 nam cla●dit , qui Deum credit aut no● velle , aut 〈…〉 . The wickednesse of the wicked shall not hart him in the day that he turneth to the Lord . Be the sinne never so great , I may say as S. Augustine doth ; O man , who attendest to that multitude of thy sinnes , why doest thou not attend to the omnipotencie of the heavenly Physitian 〈◊〉 for seeing God will shew mercie because he is good , and can because he is omnipotent , he shuts the gate of divine pietie against his brother , who beleeveth that God either will not , or cannot have mercie . And why wilt thou shut him out of heaven , whom Christ hath not shut out of it ? David is farre gone in a ●●lterie and murder , Peter in back-●●d●ns , and apostasie , Paul in tyrannie and 〈…〉 and Gods Church ; Aug. de te●pore Serm. 58. Mali● ut pes fraupatur , aut manus cum labore ad 〈◊〉 offierum revocat●● ; ●●●●●ium , 〈…〉 , non 〈…〉 , ego non 〈◊〉 . yet the word of a 〈…〉 Divid , the crowing of a 〈…〉 , a light shining and a voice sounding 〈…〉 brings Paul to Christ againe . Yet 〈…〉 this to incourage thee on in sinn● 〈…〉 what Augustine saith in the cited 〈…〉 foot or hand be broken , it is with 〈…〉 its first office ; if againe , ●●t more hard 〈…〉 third time , not without much paine ; if daily , I iudge not of it . But though I may not despaire of thy salvation , yet it may be God will not bestow salvation ; though I may not judge thee , yet it may be the Lord will ; though I may not censure thee , yet it may be that the Lord will condemne thee . I will hope God will shew thee mercy ; but thou without repentance must feele his justice : Be thou never so farre gone , yet returne to the Lord as thou art commanded , and God wil bestow upon thee that mercy which he hath promised . But I leave this , and proceed to touch the instrument wherewith the Iewes are fet from death to life , The Gospell .

In Iohn 5.25 . In Iohan. tract. 22. The dead shall heare the voice of the Sonne of God , and they that heare it shall live : which Augustine expounds of the raising of men dead and buried in infidelitie and sinne , at the hearing of the word : Transeunt a morte infidelitatis , ad vitam side . They passe from the death of infidelitie to the life of faith : I am not ashamed of the Gospell , for it is the power of God unto salvation to every one that beleeueth , Rom. 1.16 . that is , an effectuall instrument of power , as Paraeus and Beza expound it . In this God reveales his true and absolute righteousnesse , with which life and salvation is alwayes joyned , and by the ministerie of the word is salvation conveyed and communicated to all that obey it ; and is therefore called the arme of the Lord , Isa. 53.1 . whereby he can open the graves of sinne , wherein men are buried , and restore them to their lives againe . Man without faith is dead , and faith is that which makes the soule alive . Augustine upon the words of Christ to Lazarus , Ioh. 11.43 . Lazarus come forth , saith , that surgere to arise , is credere to beleeve , to come forth is to confesse ; and that which Christ said at the 44. verse , Loose him and let him goe , S●lvi 〈◊〉 , & 〈…〉 . is true of the Minister of the Gospell , who by the word looseth the bands of sinne and iniquitie , wherein they were tied . I might tell you of Iames , Andrew , and Matthew , and the rest ; but I will only remember you of S. Augustine , Aug. Cons. 〈◊〉 8 〈…〉 . as hee writes of himselfe , that when he sate weeping , and speaking these words , Quarenon●od● , q●●ren●● 〈…〉 , relle ●ege . Why not to day , why not to day ? he heard a voice saying , Take up and read , take up and read ; which he expounds thus , that he should open the booke of God , and read the first place he light upon : he tooke the booke and opened it , and he hit upon Rom. 13.13 , 14. Not in gluttonie and drunkennesse , not in chambering and wantonnesse , not in strife and envying ; but p●t on the Lord Iesus Christ , and take no thought for the flesh . Thus ( saith he ) was I converted , and thus raised from death to life . When our parents have begotten us to die , the Word begets us to life . The parent may say , I knew I begat a mortall childe ; but he that begets by the Word may say , I knew I begat an immortail one : Hereupon it is a manifest marke that we are aliue , if we beare a loue to the Word whereby wee are begotten ; no better signe to know that thou art a sonne , than thy loue to that which begot thee , and it is the Word that begets us , 1 Iam. 18. & 1 Pet. 1.23 .

Hence , Vse . first learne to apply this Gospell unto our owne hearts , and this medicine ( that quickeneth the dead ) to our owne soules . The Gospell is like to a medicine , excellent onely in the application ; Thinke that everie promise thou hearest belongeth unto thee , everie precept thou hearest pertaineth to thee , every word of reproofe takes hold of thee ; If I be convinced of any sinne , I will endevour to reforme it ; if I heare of any judgement , I will endevour to prevent it ; if I heare of mercie , I will surely embrace it ; if I heare of a garland , I will run for it ; of a crowne of glorie , I will sight for it , if I have formerly presumed to sinne , because God is mercifull , I will now tremble at his judgements ; if formerly despaired , because of mine owne sinne and Gods justice , I will now cheere up my drooping heart , for mercie rejoyceth against judgement ; if thou bee never so sicke , apply this Gospell to thy soule , this will heale thee , as it did the Leper , Matth. 8.3 . If never so blinde , apply this Gospell , this will cure thee , as it did Bartimaeus , Mark . 10.52 . If never so long dead , apply this Gospell , it will make thee alive againe , as it did Lazarus , Ioh. 11.43 . But apply it to thy selfe , not to others ; Bee not like gracelesse Spend-thrifts , that say ; O , there were good lessons against this greedinesse , not like the Vsurer , there were good lessons against prodigalitie and unthriftinesse ; not like the strict Pharisie , O , there were good lessons against libertie and licentiousnesse ; not like the atheisticall and loose companion , O , there were good lessons against precisenesse . This is to bee like those Lamiae or Gorgones , mentioned by Caelius Rhodoginus , who can finde meanes to cure others , but none to helpe themselves .

Secondly , Vse 2 let us ( who enjoy the Gospell ) shew some signes and fruits of a spirituall life , that it may appeare that the Gospell hath raised us from the dead : this is it that Paul said to Titus , chap. 2.11 , 12. The grace of God ( that is , the Gospell ) that bringeth salvation to all men hath appeared , and teacheth us to deny ungodlinesse and worldly lusts , and that we should live soberly , righteously , and godly in this present world : soberly towards himselfe , righteously towards his neighbour , godly towards God , as Aquinas speakes . Let us lead such lives , as beseemes the Gospell of Christ , having our conversation honest , walking in the Spirit , giving good example , doing of good workes , as living , but ready to dye , having our bodies on earth , but our minde and conversation in heaven ; not spending our dayes in eating and drinking , but thirsting after righteousnesse ; not putting on robes and costly ornaments , but putting on the Lord Iesus Christ ; not seeking sinfull pastimes , but making melody to the Lord in our hearts ; not rejoycing in jests and merriments , but in Psalmes , and hymnes , and spirituall songs ; not laying up treasure in earth , but in heaven ; not waiting for honours and preferments , but waiting for the comming of the Sonne of God , and for that glorie which shall be revealed . And so I come from the proposall of this second argument , to the proofe and confirmation of it .

VERS. 16. For if the first fruits bee holy , so is the whole lumpe ; and if the root be holy , so are the branches .

IT is the confirmation of the second argument , from the hope that the Iewes shall bee restored , because an holy people shall not bee cast off for ever : but the Iewes are hereditarily an holy people ; therefore shall not bee cast off for ever . Of this argument , the assumption , or minor onely is expressed , and is amplified by two metaphors : the one from the holy first fruits , the other from the holy root ; the one taken from the Law of Moses , the other from the course of Nature . The Law of Moses was this , as Numb. 15.20 . You shall offer a cake of the first of your corne ; that was the first fruit , which being consecrate and holy , the remnant was also holy ; that is , was made good and wholesome . The order of Nature is this ; the juyce , and the sap or moysture comes first into the root , and then into the branches : So that if the sap be good in the root , it is good also in the branches ; now to apply , the first fruits were holy . The root whence the Iewes came was good , therefore they are good also . Who are these first fruits , and who this root is ? I cannot beleeve with Origen that it was Christ ; I acknowledge no other holy root but our Lord . Ego aliam radicem sanctam non agnos●o , nisi Dominum nostrum . But I beleeve with Chrysostome , & the whole streame of moderne writers , that by the first fruits , and the holy root , wee must understand Abraham , Isaac , and Iacob , with the rest of the Patriarches , which are not these fruits or root in respect of their persons , but in respect of the promise made to them and to their seed , as Calvin hath well expounded it . So that the meaning is , God hath hath promised to be the God of them who are the fruits , and of their children which are the lumpe ; of them who are the root , and of their children who are the branches ; therefore in regard of Gods promise we must not doubt , but God ( who hath mercie on the first fruits ) will have mercie on the rest , hee ( that loved the root ) will also set his love upon the branches ; from whence note in generall . 1. From the Law of paying the first fruits ;

1. That of all the fruits of the earth , Doct. 1 and of all the blessings that God gives unto man , some part is due backe unto God againe : For though authoritie have dasht and cancelled that Law of Moses concerning the paying of tithes ; yet Gods part and right in all the creatures can no man take away . God was to have the first borne both of man and beast , Exod. 13.2 . He was to have the first fruits of the Land , Exod. 23.19 . But who was to receive for God . See Deut. 26.12 , & 13. It was given to the Levite , to the stranger , to the fatherlesse , and to the widdow : The Lord is Land-Lord of the whole earth , and of all that is in it ; man is but Gods Tenant at will , and is bound to pay unto God a vearely rent , that is , some part of all the blessings of God , and this God receives by his Deputies . Some is to bee paid to the Levite , some to the stranger , some to the widdow , some to the poore and fatherlesse . So that such men as hold much from God , and will not pay backe unto God againe that which is his owne , are such as God will at last turne out of doores .

2. Doct. 2 The promises of God ( made to godly Fathers ) belong to their children also : And that one promise made to Abraham , must bee the judge of all others ; I will bee thy God , and of thy seed , Genes. 17.7 . So Peter speaketh to those that were pricked in their hearts ; The promise is made to you , and to your children , and to those are a farre off , Act. 2.39 . But I come to sift the words more particularly ; If the first fruits bee holy ; the first maine point is from the letter of the Metaphor :

3. Doct. 3 The paying of God that which is his , gives us a right and interest in all the rest , as the paying of the best and first fruits , the paying of thankes and prayer . The Ancients were not wont to drinke of the grape , unlesse they had first offered it to some God , Pluturch . Symposiac .

4. Doct. 4 Gods promises made to the Fathers shall bee fulfilled to some of their children , though not to them all ; and in Gods appointed time , though not so soone as the promise is made . When he promised to send his Son , this promise was made to the fathers , and God fulfilled it to their children , Acts 13.32 , 33. The promise of giving the land of Canaan made to the Fathers , was long a fulfilling , but at last fulfilled to their children : If God have made Abraham a promise , that his seed shall be blessed , hee will fulfill it in Isaac , though Ishmael be rejected , Genes. 21.12 . If hee make the same promise to Isaac , hee will fulfill it in Iacob , though Esau bee reprobate , Gen. 27. If the same promise bee made to Iacob , and Iacob die many hundred of yeeres before , yet some of his children shall inherit it ; yet am not I come to the pith of my Text , and therefore there must bee a fifth conclusion .

5. Children of good parents are holy , Doct. 5 for the promise made unto the fathers ; though children of wrath as they come from Adam , yet holy as they descend from faithfull Abraham : And this holinesse which is derived from the fathers to the children , is nothing but an inward and inherent benediction of the covenant made betweene God and the fathers ; God hath bound himselfe to the fathers , to be the God of them and their children ; and therefore children are holy and blessed because of that covenant . For the further explication of this hard and difficult point , it will not be amisse to answer a few objections .

1. If the Iewes be holy branches , Quest. 1 because descended of an holy root , and therefore wee must not doubt of their restitution , how is it that the Prophet Isay 65.2 . saith in the name of God , All the day long have I stretched out mine hand to a stubborne people ; and that the Lord covered them with a spirit of slumber , Isay 29.10 .

Whereto I answer , Answ. that the Iewes are a rebellious people . 1. Not universally , but a part of them ; for I am an Israelite of the seed of Abraham , saith Paul , vers. 1. 2. Not perpetually , for it is but till the fulnesse of the Gentiles shall come in , vers. 25. So that there is no contradiction betwixt these two propositions ; Israel is for a time and in part rebellious , and Israel is in part and in the fulnesse of time to be called againe .

2. Quest. 2 How can the children of holy parents bee holy ? whereas both Scripture and experience teach that the holinesse of parents is not traduced to their sons : See Ezek. 18. If a man be just , vers. 5. hath walked in all the judgements of God , vers. 9. yet if he beget a son that is a theefe , or shedder of bloud , that sonne shall die the death , vers. 13. The holinesse of his father can doe him no good . Besides this , Christ himselfe cals the Iewes sometimes a generation of vipers , sometimes the sonnes of the Devill , Ioh. 8.44 . Sometimes bad parents have good , and sometimes good parents have bad children , wicked Ahaz hath good Ezekias , good Ezekias hath wicked Manasses wicked Manasses hath good Iosias , and good Iosias hath wicked Sallum and Iehojakim .

Whereto the answer must be , Answ. that here is not meant a personall and habituall holinesse , but an hereditarie holinesse of the whole Nation ; the former is not traduced from parents to the children , the other is : personall holinesse is a qualitie infused by regeneration , confirmed & encreased by the exercise of holy actions , whereby a man is made conformable to the Law of God , and begins to please God , as the holinesse of Abraham , Isaac , and Iacob . This is not found in everie Israelite , but onely in the regenerate ; nor propagated from Abraham to all his posteritie , for Ishmael and Esau had it not ; nor doth the Apostle meane it in this place ; here ditarie holines common to the whole Nation is an outward dignitie , or the grace of the Covenant , whereby all the children are within the Covenant which is made to their fathers . The right to this Covenant is that which the Apostle cals holinesse ; and from this the Apostles argument is good : If the root be holy , that is , covenanted to God , then the branches are holy , that is , within the same Covenant .

3. Quest. 3 Whereas wee Gentiles are not of the holy root from Abraham , whether doth this belong to us , and to our children ?

Whereto I answer : That branches , Answ. some are native , some ingrafted ; the sap , and the moysture , and the fatnesse of the root is conveyed to both . We Gentiles ( though we be not the naturall branches ) yet are the naturall cut off , and we engrafted in their stead , as the Apostle shewes at vers. 17. Thou being a wilde olive tree , was graft in for them , and art made partaker of the root and fatnesse of the olive tree : So that we are succeeded in their right , and therefore ( me thinkes ) the reason is good . If their sonnes were by the right of the Covenant borne Iewes , why are not the children of Christians by the same right borne Christians : and as this Covenant of grace was not conferred upon them by Circumcision , but onely confirmed ; so in Baptisme , the same right is not conferred , but sealed . Whereupon Tertullian cals Baptisme the signing of faith ; Chrysostome , the seale of faith , Basil , the seale of faith ; and Augustine , the Sacrament of faith . By all which it appeares , that there is no grace before Baptisme : Therefore Hierome sayes well , Nos non nasci Christianos , hoc est , conditione naturae , sed renasci Christian●s , hoc est , conditione gratiae . Wee are not borne Christians , that is , in the condition of nature ; but wee are regenerated Christians , that is , by the condition of grace : Wherefore ignorant are those men , and foule are those mouthes , who affirme that infants dying without Baptisme are damned . Christ saith , Mark . 16.16 . He that shall beleeve , and be baptized , shall be saved ; Qui non est baptizatus , sed qui non crediderit condemnabitur . but he that will not beleeve , shall bee damned ; He saith not , He that is not baptized , but he that beleeveth not shall be damned . S. Augustine ( who was harsh and unfound enough in this point ) confesseth , Ad Scleucian . Epist. 108. that Baptisme of fire or bloud , is called Baptisme as well as that of water . And S. Ambrose , in his funerall Oration at the death of Valentinian , who was slaine when hee was but Catechumenus , Regnare cum Christo in coelis , ●tsi tincius non erat . affirmes that hee did reigne with Christ in the heavens , although he was not baptized : For though God have tied us to use it , yet he hath not tied himselfe to it ; for hee doth not save all that are baptized , and yet will save some that were not baptized ; & as amongst the Iewes , they were not all condemned that died without Circumcision ; so neither are all they now that die without Baptisme . In 2 Sam. 12.18 . Davids childe died the seventh day , which was before the day of Circumcision , and yet saith David , I shall goe to him , vers. 23. God cals them his sonnes , Ezek. 16.20 , 21. so I come to the third argument .

VERS. 17. Vers . 17 And though some of the branches bee broken off , and thou being a wilde olive tree wast graft in for them , and made partaker of the root and fatnesse of the olive tree , boast not .

THis is the third reason , taken from the twofold condition of the Gentiles ; the one shewing what they were in former time ; the other , what now they are . They were branches of a wilde olive , now engrafted into the right olive tree . More particularly thus ; the argument consists of an antecedent in the 17. verse , and a consequent in the 18. In the antecedent , I note , first the estate of the Iewes , which was like to a tree , whose branches be broken off in the beginning . Secondly , the double estate of the Gentiles ; the first , they were like to a wilde olive tree , without the compasse and hedge which was about the Lords garden , as also void of all good fruit ; the other what they are , engrafted into the right olive tree ; where you may note , how God bestowes upon the Gentiles a threefold grace and benefit : first , an engrafting into the right root ; secondly , made partaker of the root ; made of the same nature with the root ; thirdly , made partaker of the fatnesse , that is , of all the privileges and benefits of the covenant made to Abraham , Isaac and Iacob . I beginne first with the condition ; of the Iewes , some of the bracnhes be broken off . First , they were such as thought themselves branches good enough , because outwardly as faire and freth as any other . And from thence note . Wicked men seeke no further , than to have the outward privileges of Gods children . Secondly , no outward privilege can acquit a sinful people from Gods anger , nor prove them to be the people of God : either proposition is before handled upon the first verse of this Chapter . Secondly , they are but some of the branches whence note two points ; first , none that are within the covenant are broken off finally . Secondly , all the Iewes are not within the covenant made with Abraham , see likewise on the first verse of the said Chapter . Doct. Thirdly , They are broken off ; God hath not so tied his promises and graces to any mans seed , but some of them may be cast off , if they degenerate ; though God made the promise to Abraham and his seed , yet Ishmael hath no right unto it ; Cast out the Bondwoman and her sonne , for the sonne of the Bondwoman shall not bee heire with my sonne Isaac , Gal. 4.30 . The same confirmed to Isaac , and yet , I loved have Iacob , and hated Esau , Mal. 1.3 . the same confirmed to Iacob , & yet with many of them God was not pleased , Rom. 10.5 . The Iewes say they came of Abram , and yet Christ hath censured them to be sonnes of Satan , Ioh. 8.44 . But this I meet hereafter ; I proceed to the twofold estate of the Gentiles .

The first is , what they were ; oleaster , a wilde olive tree , quasi olea sterilis , a barren olive-tree . There be two kinds of olive trees that be barren ; the one made , as Plinie reports , Plin Nat. Hist. lib. 17. cap. 24. that if a goat doe but licke it , it presently becomes barren , and never bears olives more ; the other naturally barren , and is here called the wilde olive , which hath the shape , the leafe , the bough of the true olive , but it wants the generous juyce , it wants the fruits . Such were the Gentiles , they had outwardly the same image and similitude with the people of God , they had some morall vertues like unto leaves , outwardly resembling the good workes of Gods children , but wanting that generous juyce , that is , the graces of Gods spirit , without which there is nothing that God accepts . The first thing that may be gathered , is , Doct. The remembrance of former wildenesse , wherein once we were , should curbe us from growing proud of that estate wherein now we are ; We were once wilde , and must not now insult ouer those that are as we were . It is the counsell of God himselfe , Isai. 51.1 . Looke unto the rocks whence you were hewen , and to the hole of the pit whence yee were digged . Amos was once an herdman , Peter a fisherman , Paul a maker of tents , Iacob a keeper of sheepe ; and you reade not ( that when Amos became a Prophet , Peter an Apostle , Paul a Doctor of the Gentiles , and Iacob a Lord in his Countrey , ) that ever they forgat their former estate , and meane condition wherein they had lived . Amos as milde when he was a Prophet , as when he was a herdman ; Peter as lowly when he is an Apostle , as when he was a fisherman ; Paul as courteous when he is a Doctor , as when he was a tent-maker ; and Iacob as humble when he is a Master and Lord , as when he was a servant and keeper of sheepe . This manner of perswading doth God often use to his people ; You shall love the stranger , for you were strangers in the land of Aegypt , Deut. 10.19 . Thou shalt not pervert the right of the stranger , nor the fatherlesse , but remember that thou wast a servant in Aegypt , Deut. 24.17 , 18. The remembrance of what we have beene should keepe us from being proud of what we are .

Thou camest naked from thy mother , remember this , and bee not proud of thy wealth . Thou wast polluted in Adam , remember this , and bee not proud of thy holinesse . Thou wast a servant , remember this , and bee not proud of thy greatnesse . Thou wast a stranger , remember this , and bee not proud of thy privileges . Thou wast a prodigall , remember this , and be not proud of thy new favour . Nebuchadnezzar was once amongst beasts ; Iob once on the dunghill ; the Governours once low , 1 Sam. 2.8 .

A lesson as little practised as any other ; Herodotus in Euterp . Arist. pelit . lib. 3. most men are like to Amasis in Herodote , who being of meane descent , yet at last growing great , tooke a silver bason , &c. or like to Fabius in Plutarch , who being advanced to a Consulship , when his owne father came to him in a message from the Romane Senate , would give no answer till his father should light and come on foot to him ; or like unto the Israelite , who was a long time a servant oppressed in Aegypt , a long time almost starved in the wildernesse ; but being come to Canaan , grow proud on a sudden , and forget not only their former misery wherein they had beene , but the hand that made them , and the God that delivered them ; He that should have beene upright , when he waxed fat , spurned with the heele , &c. Deut. 13.19 . Or like to Pharaohs Butler , who being in favour , soone forgot that ever he had been in prison , Gen. 40.23 . If rich , wee forget that ever we were poore ; if in honour , that ever we were base ; if masters , that ever we were servants ; if free , that ever we were strangers . It is strange to see , that man , who is but dust , and every handfull of dust ( that flies ) hits him in the teeth with his basenesse , should bee altogether made of drie dust , that s so easily blowne and carried aloft into the aire above his fellowes , though they have the same father , God , and the same mother , the Church , and hope for the same kingdome , heaven , borne alike , and die like , come with nothing , and goe away with nothing . The greatest will have no cause to bee proud , if hee remember whence he came , from Adam ; the most honourable no cause to be proud , if he remember whither he goes , to the earth ; the wisest no cause to be proud , if he remember what he is , dust ; the richest no cause to be proud , if he remember whither he must returne againe , ●● thalan o grandoribus literis inscripta babuit , Willegesi , Willegest , recole unde veneris . Becolcerus in Anno. 10 11. to the dust of the earth , Gen. 3.19 . We should be like to Willegesius , who being the son of a Carpenter , and afterward Bishop of Moguntia , had this written in his Bed-chamber with great letters ; Willegesius , Walligesius , remember whence thou camest ; and like Iacob when he was growne rich , with my staffe came I over this Iordan , &c. Gen. 32.10 .

Secondly , the Gentile being like a wilde olive , which hath the leafe and outward proportion of the right olive tree , yet without fruit , because it wants the inward forme and moisture , gives us this observation ; Doct. That without the forme of a Christian , which ●s the grace of Gods spirit , there is no fruit wherewith God is pleased ; because till then whatsoever is done is sinne , either for matter or manner ; as first , not proceeding from a good sountaine , from a good heart , or not in a good manner , in saith , and out of a good conscience , or not to a good end , for the improvement of Gods honour ; or because there is some blemish in it , because there is in it some staine and tincture of evill , which is not done away in Christ , untill they be renewed by the grace of justification , according to the rule , Rom. 14.23 . Whatsoever is not of faith , is sinne ; The best sacrifice of the wicked is abomination , Prov. 15. and so I come from what they were , ( wilde olives , ) to shew what they are , that is ,

Engrafted for them , and made partaker of the root and fatnesse of the olive tree . ] Here note three benefits . First , Incision . Secondly , by whom , God . Thirdly , how , by his free calling and grace ; and what better are they now ? They were wilde , and without fruit , but now full of good fruits . From whence note , Though man before grace and effectuall calling were like a barren tree , yet if God once call him , and receive him to grace , hee will bee fruitfull and full of good workes . For warrant , see Tit. 2.11 , 12 , 13. The grace of God hath appeared , and bringeth forth in man these excellent fruits : 1. Denying of all ungodly and worldly lusts . 2. Sobrietie . 3. Righteousnesse . 4. Godlinesse . Sobrietie in himselfe , righteousnesse in respect of his neighbour , godlinesse in respect of God . 5. Expectation of a blessed hope , the appearing of the mightie God , and of our Saviour lesus Christ : So 1 Thess. 4.7 . God hath called us unto holinesse , and the reason is pregnant . Who usoever God doth effectually call , them hee had predestinate before ; and therfore they cannot chuse but bring forth many good workes , as Paul , Eph. 2.10 . We are the work manship of God created in Christ Iesus unto god workes , which God hath ordained , &c. And whensoever a man is effectually called , then is it certaine that he shall be glorified ; as Rom. 8.30 . And therefore such an one cannot but abound in good workes , and be filled with the fruits of righteousnesse , as the same Apostle speakes , Rem. 6.22 . Being made servants unto God , you have your fruit unto holinesse , and the end everlasting life . That a man may say as Salomon , Eccles. 11.3 . If the clouds bee full , they will poure forth raine upon the earth : So of a man , if he be called of God , and sanctified by his Spirit , and enriched with his grace , he will resemble Titus the good Emperour , who when hee had spent a day , and done no good , was wont to lament it in these termes , O my friends , O 〈◊〉 , diem perduit . I have lost a day . Othniel will judge , Elias plead , Elisha build , Nehemiah reforme , Abigail releeve , Zaccheus restore : If the tree be once good , it will bring forth good fruit ; if the ground bee once manured and tilled , it will bring forth good corne .

Learne here to examine , Vse . whether you bee engrafted into the true stocke , by any effectuall and powerfull calling ; if you beare not onely leaves but fruit , if yee be filled with the fruits of righteousnesse , to the glorie and praise of God , Phil. 1.11 . Yee were once darknesse , but now light in the Lord , walke as children of the light , Ephes. 5.8 . See 1 Pet. 2.9 , 10 , 11. What those fruits are , you may see in Zach. 8.16 , & 17. These are the things that yee shall doe , speake the truth , execute judgement , imagine no evill in your hearts , and love no false oath , for these be the things that I hate . You may see , Gal. 5.22 . The fruit of the Spirit is love , joy , peace , long suffering , &c. You may see it , 2 Pet. 1 , 4 , 5 , 6. Flying the corruption in the world by lust , joyne with your faith vertue , with vertue knowledge , &c. Hence is that of our Saviour , a good tree is knowen by his fruit ; if thou bee changed from a naturall to a spirituall man , from a wilde olive to a true olive , from a servant of sinne to a sonne of God , shew it by your fruits . But first , let not your fruits bee like the apples of Sodome , Cap. 48. mentioned by Solinus . Secondly , when you grow old , give not over bearing fruit , but bee as the Palme-tree , Psal. 92.13 . and bring forth most fruit in the time of age . Thirdly , bring it forth all the yeare . Religion and vertue must have but two seasons , a spring time and harvest , &c. So I come to the second benefit , a participation of the root .

Made partaker of the root . ] The Gentiles ( by adoption into the Covenant ) became one Church with Abraham and the Fathers . From whence may be inferred this point : the old and new Testament to bee one , the Church to bee one , and sprung from one root ; but the point that I make choyce of , is this .

When men have beene formerly sinfull , Doct. and now reclaimed , the Lord will thinke as well of them , and make as much of them as any others . Matthew a Publican , a gatherer of toll and customes , which kinde of people were for the most part unconscionable , odious both to God and men , but being once converted , the Lord thinkes no worse of him , but takes him neere himselfe ; and if hee have but twelve that hee loves and respects , but twelve that he chuseth to be his Trumpetters , hee shall bee one of them , Acts 1.26 . Paul once a persecutor , that breathed nothing but threatnings , desired nothing but to sucke the bloud of Gods Saints , yet being once converted by a light from Heaven , the Lord thinkes no worse of him for his former sinne , but takes him neere to himselfe , appoints him a chosen vessell to beare his name , takes him up into the third Heaven , fils him with abundance of revelation above all the rest .

God deales with sinners , as the father of the prodigall , Luk. 15. So soone as his sonne was comming ( when he was yet a farre off ) he ran to meet him , and fell on his neeke and kissed him , brought the best robe , and a ring , and killed the fat calfe , Peccanti silio dat oscula non stagella , vis amoris non vidit delicta , sic curat filii vulnera , n● forte cicatricem , nè fortè filio naevum relinqueret . Chrysol . Serm. 3. &c. Hee gives kisses not stripes to his offending sonne ; the force of love seeth not faults , hee so healeth his sonnes wounds , that hee might not by chance leave a scar , or the least freckle in his sonne , saith Chrysologus .

1. From whence learne : that whensoever God forgives , he also forgets , and if wee be good now , Vse 1 he will never cast us in the teeth with what we have beene , as Ierem. 31.34 . And though we have beene never so farre off , yet if now wee bee holy , if now turned unto God , the Lord will thinke as well of us , and doe us as much good , and take us as neere to himselfe , as Abraham himselfe .

2. Vse 2 What wee ought to thinke of men , whom God hath called from their sinnes : not to thinke worse of them for what they have beene , but to thinke well of them for what they are . If David have repented , thou must not thinke worse of him for his sin , but magnifie God for forgiving it . If Peter have played the Apostate , thou must not say ; I know the day when thou didst deny thy Master ; but blesse God that hath pardoned it . Object not to Matthew that hee was a Publican , for he is now an Apostle ; to Peter that he denied Christ , for hee will now confesse him , and lay downe his life for him ; to Manasses that hee was an Idolater , for God hath forgiven him ; to the Gentile that hee was a wilde olive , for the Lord hath engrafted him into the true stocke ; and when God hath received a man , and forgiven him , it is sinne for any man to object it against him . So I come to the third benefit .

The fatnesse of the olive tree . ] What may bee meant by it , see Isa. 55.1 , 2. Come buy wine and milke without silver , hearken unto me , and let your soule delight in fatnesse : So the Parable of the feast in Luk. 14. By all which is meant , the gifts and graces that concerne salvation in Christ : and in regard that grace is compared to fatnesse , wine , and hony , &c. We may first learne , That grace & goodnesse is that which makes the soule fat , and makes man favourable and comely in Gods eyes . 2. There is no grace , or gift , or privileges , that ever the Iewes enjoyed , but now the Gentile hath them ; God hath promised to dwell amongst them , wee have him now with us , as Acts 2.39 . And wee may say with David , Psal. 46.11 . The Lord of hosts is with us , the God of Iacob is our refuge : They had the Temple , the Church of God is now amongst us ; they were the keepers of Gods Oracles , the Gospell now shineth amongst us ; they had the promise of Canaan , we of Heaven , they were Gods peculiar people , now wee are his sonnes ; 〈…〉 they were first like Gideons fleece , watered with dew of Heaven , when all the rest of the world was dry ; but now the Nations and out-corners have the dew of Heaven , and they are dry ; they could never challenge any privileges which wee have not ; and from hence we may comfort our selves with this , That no Nation or Countrey can be any disparagement to grace and happinesse , as above on the first verse . So I come to the first proposition of the exhortation .

VERS. 18. Vers . 18 Boast not against the branches : but if thou boast , thou bearest not the root , but the root thee .

THe verse hath in it two members ; the one a proposition , Boast not thy selfe ; the other a reason , thou bearest not the root , &c. In the first note , first , who may not boast , thou , thy selfe , the Gentile that was engrafted . Secondly , against whom he must not boast , the naturall branches ; I put them both together , and then the first conclusion that they afford is this ;

They that rise by other mens fals , Doct. and grow great by other mens ruines , must not grow proud over them that are fallen . Thus did the common souldier in Tacitus represse Pompeyes pride , Nostrâ miseriâ magnus es . Thou art great by our misery , therefore swell not against us . Though Matthias come in Iudas his place , he must rather lament for Iudas his losse , than grow proud of his owne gaine . If the Gentile bee raised by the fall of the Iew , hee should rather bewaile that the Iew is fallen , than grow proud of his 〈◊〉 rising ; the one of these would God exceedingly commend , the other he cannot chuse but punish . The lamenting of other mens losses is the rule of Charity , that seekes not his owne , 1 Cor. 13.5 . The nature of members in one body is , that one beare anothers burden , Gal. 6.2 . that if one member suffer , all suffer with it , 1 Cor. 12.26 . most excellent is the Apostles rule , Heb. 13.3 . Remember them that are in bonds , as if you were bound with them , and them that are in affliction , as if you were afflicted in the body . If the foot , which is the meanest part , be sicke , the heart sighs for it , the soule and tongue pray for it , the eye tends and watches it , the hand applyes meanes and medicines to it . Excellently Cyprian , Cum destentibus defleo , cum jacentibus jaceo , jaculis grassantis inimi●● membra mea percussa sant , cum prostratis fratribus , & me prostavit offectus meus . I weepe with them that weepe , I lie downe with them that are sicke , my members are stricken with the darts of my cruell enemie , with my brethren overthrowne , my affection hath me overthrowne . But the rejoycing at other mens falls is as hatefull , as the other was acceptable to God . It is the counsell of wisdome , Prov. 24.17 , 18. Be not glad when thine enemie falleth , let not thy heart rejoyce when he stumbleth ; and for a threefold reason ; first , for feare the Lord see it ; secondly , for feare it displease him ; thirdly , lest God turne his wrath from him , and bring it upon thee . If but an Oxe or an Asse be fallen into a pit , we must not stand laughing at him , but helpe him out , Deut. 22.4 . much more , if our brother haue suffered either spirituall or temporall losses , ought we to pity and helpe him with the spirit of meekenesse , as the Apostle wisheth , Gal. 6.2

How ought the consideration of this to amaze the hearts of some men , Vse . who when they are growne full by emptying other mens purses , and build themselves palaces by the fall of other mens houses ; swell like to the milt in mans body , when the other parts decay ; are ready to entertaine a meane conceit of such men , whose estates are decayed and weakned . It is an errour in judgement , and the pregnant marke of a vaine and sinfull heart to thinke worse of a man because of his wants , and to grow proud over him that is fallen ; for though Iob be in the ashes , he shall be restored , and Ioseph in prison , he shall be adranced againe , and God likes a man no worse for this . Surely he loves Ieremie in the stocks as well as in the Kings palace ; Ioseph in prison as well as in Pharaohs house ; Iob on the dunghill as well as in the midst of his wealth ; his servants that wander in sheepe-skinnes , and goat-skinnes , Heb. 11.37 . as well as Dives that s clothed in purple and fine linnen ; but I hasten to the second conclusion .

God would have no man to grow proud , Doct. because of either temporall or spirituall graces wherewith God hath honoured him . So in the parable of the Pharisee , that trusted in himselfe and despised others , Luk. 18. from the 9. to the 13. Doe you despise the Church of God , and shame them that have not ? shall I praise you in this ? I praise you not , 1 Cor. 11.22 . Thus the Apostle instructs his Corinthians ; Who hath separated thee ? and what hast thou that thou hast not received ? Nullis opportunis insidiatur , quàm quibus laus j sta debetur . &c. 1 Cor. 4.7 . God knowes full well , that none are so subject to this sinne , as they that have the best gifts , according to that of Prosper : Epist. advirginem Demetriadem . He insnareth none better , than those to whom iust praise is due . And therefore he charges them especially to take heed of this sinne ; that his people be not proud of their temporall blessings ; see Deut. 8.14 . Take heed that thy heart be not lifted up ; not of spirituall graces , for what hast thou which thou hast not received ? 1 Cor. 4. Other vices in sins , Caetera viti● in peccat●● , super●● in 〈…〉 Superbia bones op ribus insidiatur ut pereant . Ad Dioscor . Epist. 56. Epist. 109. ad Monachas . pride in deeds well done is most to be feared , saith August . Pride seekes to destroy good works . When we have escaped common sins in dong evill , God would have us take heed that we grow not proud of doing well : many times the devill cannot keepe man from doing some good , which yet shall never bee but upon record , and so hee makes him proud of what he hath done , and so in other sins . Will you have a reason ?

First , Reason 1 there is no readier way to hinder a mans growing in grace , than his proud conceit of what he hath already . It is a true saying which Ludovicus Vives writes out of Seneca , Multos pervenire potuisse ad sap●●ttam , rusi cò se pervenisse p●tarent . De Causis Corrupt . Artium l. 2. Many might have attained to wisdome , but that they thinke they have attained it already : * * Ineus existens prohibet alien● . That which is already within , forbids the receiving any more . The heart may be so full with a conceit , that it wil sooner burst than receive any more . It is impossible that ever he should be wise , who thinks himselfe wise enough already ; impossible for him to learn , that conceits his learning to be great enough already . They that will grow in wisdome must come to say with So crates ; a a Hoc 〈…〉 . I know this one thing , Reason 2 that I know nothing .

Secondly , this keepes a man farre from God and mal●es him unfit to come neere him , that which brings a man neere , is humility ; * * Hec 〈…〉 sursun . tenda● Aug de Civit. Det. lib. 14 cap 13. This is a wonder of humility , that pride rends downewards , humility upwards , saith Augustine . And to Dioscorus he saith , Epist. 56. that that which Demosthenes answered one that asked , what in the precepts of Rhetoricke is first to be observed ? answered , Pronuntiation ; what in the second place ? Pronuntiation ; what in the third place ? Pronuntiation : may bee most truly said of humilitie . So Hierome of Paula ; a a Minima suit ut esset maxima , quanto magis se d ●●●ciebat , tanto magis à Christosuble vebatur , latebat , & non latchat . She was least that she might bee greatest , by how much more she humbled herselfe , by so much the more by Christ was she exalted , she lay hid , and yet she lay not hid . b b 〈…〉 gloriam assiquebatur . Aug. de Civit. Det , lib. 5. cap 12. By shunning glory , he attained glory . So Augustine of Cato .

Thirdly , thou hast not these gifts because thou art better by nature than they , for thou art a childe of wrath as well as others , Eph. 2.3 . nor of thy selfe , but of Gods favour ; and God can , and often doth for pride and unthankfulnesse , Reason 3 both lessen and take away his gifts and graces , and so he may doe with thee .

Which serves to take downe the pride of a number of conceited professors amongst us , Vse 1 who because they exceed others perhaps in sharpnesse and quicknesse of apprehension , perhaps but only in a talking vaine , and habit of disputation about questions that cannot edifie , use to swell and grow bigge with conceit of their owne perfection , and in comparison of their grace , conscience , obedience , and knowledge , doe not sticke both to contemne and condemne their brethren ; others carnall men , they spirituall ; others luke-warme , themselves zealous professors ; others to bee blinde , they to see the truth , Iane à tergo quem nulla ciconia pinsit . There are few men whom they can preferre before themselves ; their brethren are either more ignorant , or more cold , or more easily yeeld to Church orders ; but they thanke God they are not like other men . So more they are , for many that speake a great deale lesse , doe a great deale 〈◊〉 good ; many that make lesse shewes , have better hearts ; and many that boast lesse , have better cause than they have . To conclude , the more wisdome a man hath , the more humble it will make him , not more proud ; the more learning and knowledge a man hath , the more meeke and gentle it should make him , not more haughty and censorious ; and ther 's good reason for it ; they that have least wisdome , least knowledge , least grace , commonly thinke they have most , and they that have mose seotheir want . By seeing much , they see how much they lacke ; and that which they have , being nothing to what they want , makes them thinke that of all others they have the least . So I come from the proposition to the reason .

Thou bearest not the root , but the root thee . ] Which is taken from an absurdity that would follow . It were absurde for him that must be carried , to boast against him that carries him ; as if the armes should boast against the feet , the chariot against the wheele , the branches against the root whereon they are sustained . Or i● may be from the unseemlinesse of it ; it is an unbonest part to receive a multitude of blessings , and never to acknowledge it ; and wretched unthankfulnesse to receive a blessing at ones hands , and crow over him that gave it : but if the Gentiles insult over the Iewes , then the branches rejoyce over the tree that beares them , the hands against the body that sustaines them , the chariot against the wheeles whereon it is borne , and the roofe of the house against the pillars whereon it stands . But the conclusion which may be inferred is first in the position . How much men are beholding to their holy ancestors , and children to be borne of holy parents , they are holy for the promise made unto their fathers , as in verse 16.

Secondly , Doct. in supposition ; The Gentiles are in many respects inferiour to the Iewes , howsoever for the present they are cast off , and pluckt from the vine . Reason 1 For first , we have our religion and doctrine , the foundation , beginning , and establishment of our Church from them ; as 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 no●m●ltum male fec● , aut si multum male fec● , 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 . Ter●●ll . de Coron●milit . cap. ● . 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 m●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 plea it selfe .

The branches are broken off , that I might be grafted in . ] It containes two members ; the one , the disparagement of the Iew , The branches are broken off : the other , the Gentile's proud conceit of himselfe , that I might be grafted in . I begin with the first .

They are called branches onely in respect of outward prerogatives ; from whence learne first .

That such branches as shall bee cut off , are so like others , that God onely can distinguish them : Doct. A point manifest in that Parable , Matth. 13.29 . When the servant would have pluckt up the tares that were among the wheat , Christ forbids him for this reason , lest while you plucke up the tares , you plucke up the wheat , as not being able to distinguish one from another , according to that of S. Augustine , Deus nobis imperavit congregauonem , sib . reservavit separationem , ill●us est s ●parare q●ines●●t errare . Aug. ad virgin Faeliciam , Epist. 109. Quidam tenent pa●●ral s●athed●as , ut Dugregem custodiant , quidam ut suis honoribus servi●●t . Aug. ibid. Aug. contra Petil●anum , lib. 3. cap. 55. God hath required of us the congregating , hath reserved the separating to himselfe ; hee must separate , who knowes not how to erre . Who can distinguish S. Iude from the Traytour Iudas , or Simon Peter from Simon Magus , but onely Christ : Some doe sit in the pastorall chaires , that they may keepe Gods flocke , some that they may serve their owne preferments : saith the same Father , Ibid. Iudas doth preach and baptize as well as Iude , as the same Father speaketh . There bee branches , saith Ambrose , according to present righteousnesse , and there be some according to the fore-knowledge of God , and none can distinguish them but God ; there bee branches which Christ hath planted , and some which hee hath not planted , and till God cut off the one , and leave the other , none can make a difference betweene them . Our first parents have two children , the one within the Covenant , the other not ; yet so like , hat none can distinguish them but God : In one Arke Shem , Ham , and Iaphet ; none knowes who is in , or who without grace , but God : In one wombe Esau and Iacob , which is predestinate , which not , none knowes but God ; untill the great Shepherd come , none can distinguish sheepe from goats ; untill the reapers come , none can distinguish wheat from tares ; untill the Master of the house come , none can distinguish betweene the vessels of honour and dishonour . If you aske the reason , why God suffers the branches that must bee cut off , to grow amongst others : I answer ; that it is for a two-fold reason . 1. Because the coldnesse of devotion in the one , should by an Antiperistasis stirre up zeale in the other ; as the wind striving to blow out the fire , encreaseth the flame . 2. That the glorie of the true branches might bee more illustrious and eminent : Laus tr●buenda Murenae , non quod Asiam viderat , s●d quod in Asia continenter vixerat . Cic. Orat. pro Murena . Murena is to be praised , not because hee had seene Asia , but because hee had lived continently in Asia : saith Cicero . Lots chastitie appeares more in Sodome , than when hee lived in the mountaines .

Hence see how unsound they are , who take upon them to determine , Vse . who is not of the Church , and therefore separate themselves from us , saying as Isa. 65.5 . Stand apart , come not neere me , for I am holier than thou . I know not what to say of such , but as Constantine said to Acesius , a Novatian Bishop ; Erigito tibi scalam , Acesi , ut s●lus in coelum ●scendas . S●●r . Eccles. H●st . lib. 1. cap. 7. A tendi ● z●zaenia , & tri●●●u●e non attendu . Set up a ladder for thy selfe , O Acesius , that thou alone mayst ascend up to Heaven . If they leave us because we have faults , by the same reason they must needs fly into Heaven ; for there is no place in earth for them : Thou lookest to the cockle , and the wheat thou regardest not . When thou dividest thy selfe from hypocrites in the Church , thou dividest thy selfe from the Church , And in heterogene all bodies , a member cur off perisheth ; O then forsake not the greene pastures , Et membrum in h●●erog●neis ●e rit ●bs●●ssum . because of the goats ; nor Gods house , because of the vessels of dishonour ; nor Gods wheat , because of the tares ; nor Gods net , because of the bad fishes that are in it . Rather follow the rule of S. Augustine against the letters of Petilianus , a a Tolera propter bonos comm●x●●onem ● alorum , ne visles propter ●●alos claritatem bonor●m . Aug. Contra Petil●anum lib. 3. cap. 2. Beare with the mixture of evill , because of the good , lest thou violate the charitie of the good because of the evill . b b Nee propter m●los bonos deseramus , sea propter bonos malos s●sser●mus . Aug. contra Parme●an●● , lib. 2. cap. 8. Neither let us forsake the good , because of the evill ; but suffer the evill , because of the good .

2. If no man can distinguish the good from the bad , learne first not to judge of another that is ill , for hee may prove good ; nor of him that is good in shew , for hee may prove ill ; nor of thy selfe that thou art happie , because thou hast the outward privileges of true branches ; but seeke for the power of godlinesse in thine owne heart , to finde those graces whereby thine election may be sealed unto thee ; hearing the word , Vse 2 fervencie in prayer , meditation of heaven , hungring after righteousnesse , combating against the flesh , now obedience , love , and a joyfull expectation of Christs comming to judgement in the clouds of Heaven .

Secondly , the branches are broken off : Observ . 2 Therefore no people , no Nation so farre preferred above others , but sinne will bring them to naught , and cut them off from God . That all Nations have their fals and periods is granted by all : but what may be the cause of their subversion , the most be ignorant . The Stoicke ascribes it to destinie ; Plato , Pythagoras , Me●b●d . 6. Poly●ic . lib. 5. cap. 1● . and Bodin to number ; Aristotle to an asymmetry in the body ; Copernicus to the motion of an imaginary encentrique ; Cardanus and the most part of Astrologians to starres and planets : All these have groped in darknesse , and ( being misse-lead with an Ign●● fatuus ) have supposed with Ixion in the fable , that they had found the true Iuno , when it was but a cloud of palpable darknesse : for if wee consult with the oracles of God , we shall there finde , that sinne is the cause why God falls out with his children , turnes cities into ashes , makes kingdomes but ludibria fortunae , the mocking stocks of fortune , &c. But I am loth that it should be said of mee as it was of Micaiah , That man doth not prophesie to us any good . There is one point more .

Thirdly , the branches are broken off : God can no sooner cast a man downe , but man is ready to tread upon him . Observ . 3 Its Iobs case , who when he was cast downe , and lay upon the earth , humbled at the losse of his cammels , sheepe , servants , sonnes ; his friends would have cast him a great deale further , perswading him that such great plagues would never have come but upon great sinners : The Iew no so n●r downe . but the Gentile is readie to triumph over him . It was Davids case ; In mine adversitie they reioye dover mee , yea the very abiects come against mee , Ps●l . 35.15 . God hath forsaken him , therefore persecute him and take him , Psal. 71.9 . If God lay any judgement upon a people , man condemnes them , as they did those on whom the tower of Siloam fel , and slew them , Luke 13. If any present calamitie , man judgeth them , as Paul , when the viper hanged upon him at Malta , Act. 28. If God bring men low , and hide himselfe from them for a while , vulgus iacentem calcat , there be those that will tread upon them , and insult over them as boldly , as the frogs in the fable did over the lion when he was asleep . If God take away the rich mans goods , the people despise him ; If God take away the great mans honour , the people scorne him : If Kings take away their favourites from their followers , there be those that will soone see it , and keepe them from rising .

Whence wee may learne , that if God should once leave us and cast us downe , Vse 1 the world would rather tread upon us than helpe us up : which should make us labour to make Gods love and favour sure , and then wee need not feare who set themselves against us . He is true enough , wee may well trust him ; strong enough , we may safely depend upon him ; and watchfull enough , wee may commend our selves unto him , and resolve with holy David , Psal. 27.2 . When the wicked ( who are mine enemies ) come upon mee to eat up my flesh , they shall stumble and fall : though an host of men , &c. Secondly , that God would not take away his mercy from us ; Hide not thy face from mee , Psal. 27.9 . That God would be mercifull unto us and blesse us ; that ( though wee sinne ) he would not cast us off , but forgive us ; though wee run away , he would not let us alone , but run after and overtake us ; though wee goe astray , he would not leave us to our lelves , but seeke us out , and lay us upon his shoulders , and bring us home , and keepe us in his fold , and at the day when the sheepe shall stand on the one side , and the goats on the other , wee may be of that number to whom God shall say , Come yee blessed . And so I come from the meane conceit that the Gentile hath of the Iew , to the proud conceit he hath of himselfe , in the next words .

That I might be graft in . ] As if the Gentile should say , I am more worthy than the Iew , therfore in reason hee must give place unto mee , and God looking upon my worthinesse , doth so farre preferre mee , that hee hath cut off them , that I might be graffed in for them .

Wherein wee may observe , Observat . first , how subject man is to grow proud of his gifts and graces that are bestowed upon him . Secondly , how , when God hath bestowed upon man some greater blessing , he is ready to say , that it is for his owne worth , that I might bee grafted in : Both of them are noted by Lombard , 1. Gradus superbiaecum jactat se habere qued babet . 2. Cum credit à Deo datum , sed pro suis meritis . Greg. lib. 2. dis●inst . 42. out of Gregory . 1. A degree of pride , when he boasteth himselfe to have that which he hath . Secondly , when he beleeveth that it is given him of God , but for his deserts . I begin with the first . The Apostle 1 Cor. 8.1 . saith , that knowledge puffeth up : and reade Isa. 65. that holinesse puffeth up ; Stand apart , come not neere mee , for I am holier than thou . And in Luk. 18. that the performance of some outward duties puffeth up ; I fast twice in the week , I pay tithe , I am not like this Publicane ; that greatnesse puffeth up , as Pharaoh , Who is the Lord , that I should feare him ? Exod. 5.2 . Favour puffeth up , as it did Haman , who was carried so high in the smoakie cloud of a Princes affection , that hee forgate both God and himselfe , Esth . 5. Eloquence puffeth up , as in Herod , who was not ashamed of that vaine applause that the people gave him ; It is not the voyce of man , but of God , Acts 12.22 . Power to cast out Devils puffeth up , as in the Apostles , Luk. 10.19 , 20. Caetera vitia sune in pecc●tis , superbia meximè tunenda in rec●e s●ctis . Aug. ad Dioscor Epist. 56. Et insidiatur Diabolus lit p●rdat . Aug. ad monochas , Epist. 109. Other vices are in sinnes , pride is most to bee feared in deeds well done ; saith Augustine . God gives good graces , And the Devill layeth in wait to destroy them ; saith Augustine . If you consider what man is , lighter than vanitie ; and whereof hee is made , of dust ; you will easily beleeve , that a small wind will blow him high enough , and though a man have never so many causes of humiliation and dejection , yet some one good gift will heave him up more , than all these will cast him downe : If Herod have onely an eloquent tongue , he will be proud of that , whereas hee hath a thousand scarres and blemishes in his life , that cannot deject him : If a Pharisie have but one good qualitie , that hee will pay tithes justly , though his heart be full of hypocrisie , his understanding full of blindnes and ignorance , all these foule sins cannot so easily keepe him downe , as that one good qualitie will hoyse him up . Reasons to keepe us from pride .

By what reasons then may a man be kept from being proud of his gifts and graces , I have noted three . 1. Because that is the strongest argument to keepe us from growing in spirituall graces ; as the way to be great , is to be small in a mans owne conceit ; Latiùs regnes a● idum domando spiritum , quam si Lybiam ●emo●is Gadibus j●ngas . Hora● . Oda . l. 2. od. 2. ad Salust . Crisp . Nat. bist . lib. 16. cap. 42. Hee that ruleth his spirit , is greater than he that overcommeth cities , Prov. 16.32 . 2. Because humilitie , in respect of our gifts , is the best way to come neere to God . 3. Because naturally thou art no better than they , as vers. 18. A good man should not resemble the Palme-tree , wherof Pliny writeth , that the more weight is cast upon it , the higher it riseth ; but like to the canes that be full of sugar , the more they beare , the lower they stoope ; like trees that bee full of fruit , the more fruit they beare , the more they yeeld and bend ; much learning should make a man more humble , much grace should make a man lowly , much honour should make a man more gentle , much riches should make a man more meeke : and so I descend to the second conclusion .

When God gives good things , Observ . 2 man is alwayes ready to ascribe it to his owne merit : This is it whereof the Lord fore-warned Israel . In Deut. 9. When thou shalt passe over Iordan , and possesse cities walled up to Heaven , say not thou in thine heart , for my rightteousnesse the Lord hath brought mee in to possesse this land , vers. 4. Say not it was for mine upright heart , vers. 5. Say not it was for mine holinesse , vers. 6. If God give Israel a victorie , they are ready to say , Our high hand ( and not the Lord ) hath done this , Deut. 32.27 . If the Canaanite be cast out , and Israel be come in his stead , Israel ascribes all to his owne merit ; If Israel bee cast off , and the Gentile come in his stead , the Gentile ascribes all to his owne deserts . Whereto you must marke the answer of God , Deut. 9.5 . Thou didst not enter for thine owne righteousnesse , but he was cast off for his owne wickednesse : A fault whereof the Papist is most guiltie , who ( as the Rhemists doe confesse ) affirme Gods election to be because of faith fore-seene in us , Rhem. Annot. in Heb. 5. or works foreseene ; both against Scripture . For first , that which is the fruit cannot be the cause of election : But good workes are fruits and effects of it , as Ephes. 1.4 . S. Augustine speakes thus ; Elegit no● non quiasanctieramus , sed ut sancti essemus ; nen inem elegit dignum , sed eligendo effecit dignum . Aug. contra Iulian . Pelag. l. 5. cap. 3. Liberantur per gratiam , & dic●n●ur non vasa suorum mer. tor●●● , sed vasa misericordiae . Aug. de natura & gratia , lib. 5. cap. 1. Hee chose us , not because we were holy , but that wee might bee holy ; hee chose none being worthy , but by chusing made him worthy . Secondly , our election is not in him that willeth , nor in him that runneth , but in God that sheweth mercie , Rom. 9.16 . Vpon which words Augustine speakes thus ; They are freed by grace , and are called not vessels of their owne deserts , but vessels of mercie . 3. In Luk. 12.32 . It is your fathers pleasure to give you the kingdome : and Luk. 15.16 . You have not chosen mee , but I have chosen you : whereas if God should elect men for faith and workes , then should they chuse him first , by beleeving in him , and doing good workes to please him ; a point so grosse , that Bellarmine himselfe disclaimes it , De natura & gratia , lib. 2. cap. 10. and answers the objection from 2 Tim. 2.20 , & 21. If any man purge himselfe from these , he shall be a vessel of honor , as if by free will & good works he were made a vessell of honour , in his answer to the second testimony . That the Apostle saith not , he is made a vessell of honor , but he is a vessell : as if he should say , There be two seales of election , or being a vessell of honor . The first inward , the knowledge of divine approbation . The second outward , the purging of our hearts from sin and iniquitie ; and thus Peter exhorts us to make it sure , 2 Pet. 1.10 . I meet the further use in the next verse , and therefore come from the Gentiles plea to the Apostles reply , in vers. 20 , & 21.

VERS. 20. Vers . 20 Well ; through unbeleefe they were broken off , and thou standest by faith . Be not high minded , but feare .

THe reply hath foure parts . 1. A deniall that the Iewes were cast off because the Gentiles should be received , It was their infidelitie ; through unbeleefe the branches are broken off . 2. A deniall that the Gentile was grassed in for his worth ; thou standest by faith . 3. To take downe their swelling and proud conceit , hee affrights them with Gods justice , in dealing both with the naturall and engrafted branches ; for if God spare not , &c. vers. 21. 4. The gemination of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or exhortation ; Bee not high minded , but feare . I begin with the first : Insidelitie was the cause of the rejection of the Iewes , Quomodo excidit eos Dominus ? Tum Dominus ex●●idit , quando prop●●r m●r●●u li●a●em Evangelium ause●t & Sacra●ent● . they beleeved not the Gospell that was preached unto them , nor in the Messias that was borne amongst them : How doth the Lord out them off ? then hee cuts them off , when for their incredulitie hee takes from them the Gospell and the Sacraments : saith Olevianus .

The points are many . 1. There is no sin wherewith . God is more angrie , than want of faith to beleeve the Gospell when it is preached : Doct. 1 This will appeare in this one instance , because for this sin he takes the Gospell quite away from them , as Acts 13.46 . It was necessarie that the word should first be preached unto you , as vers. 11. and hearing the Gospell without prosit and faith , is the forerunner of destruction , as in Eli his sonnes , They hearkened not to their fathers voyce , because the Lord would slay them , 1 Sam. 2.25 . I never read without astonishment the seventh of Ieremy , from vers. 13. to vers. 17. I rose up early and spoke unto you , but you would not heare , as vers. 8. I come to a second point .

Insidelitie , or want of faith , makes a divorce , Doct. 2 and makes a separation betweene God and man : It is most true of all sinne , as Isa. 59. Your iniquities have separated betweene you and your God , vers. 2. But most true of this , as Heb. 3.12 . Take heed ( brethren ) lest there bee in any of you an evill heart , and unfaithfull to depart away from the living God . The foulenesse of this sinne will appeare , if wee consider . 1. That all things they meddle with are foule and uncleane ; unto the unbeleeving nothing is pure , Tit. 1.15 . 2. How they became Infidels , that is , by Satans strong hand in blinding them : as 2 Cor. 4.4 . If our Gospell bee hid , it is hid to them that are lost . 3. If we consider the judgements gone out against them , 2 Thess. 2.10 , 11 , 12. Because they received not the truth that they might be saved ; therefore God sent them strong delusions , that they should beleevelies ; that is one : and that all they might be damned which beleeve not the truth ; that is another . 4. If wee consider the end , What shall bee theend of them which obey not the Gospell ; as if it would bee some strange end , 1 Pet. 4.18 . It shall bee tribulation , and anguish , and woe , Rom. 2.5 . If wee consider the effects of it ; in Adam and Eve , it excluded them out of Paradise ; in Israel , it excluded them out of Canaan ; and in all that heare the Gospell , and beleeve not , it excludes them out of Heaven ; For he that beleeveth not shall be damned , Mark . 16.16 . Lastly , if wee consider it to bee the mother and breeder of all the sinnes that are done against God , according to that of Augustine , of faith to Peter , Qualitas malae vitae●in ●●u●● liabet ab infidelitate . chap. 3. The qualitie of an evill life hath beginning from infidelitie . It will make a man part with Heaven for any trifle , as Esau did with his birth-right : For if a man beleeve neither the judgements nor the promises , then hee reasons thus with himselfe ; If I should live never so strictly , I could be no better ; if never sobadly , I can be no worse ; why should I cut my selfe short of any thing that I like . He that beleeves not the judgements , will never sticke to doe any evill ; he that beleeves not the promises , will never be forward to doe any good ; so that all sinnes , both of omission and commission , arise from this . Why doth one steale , but because hee beleeves not that of the Apostle , 1 Cor. 6.10 . No theefe shall enter into the kingdome of God : What makes another bee covetous , a third a wanton , but because hee beleeves not that in Ephes. 5.5 . Why doth another turne base Vsurer , but because hee beleeves not Ezek. 18.13 . Why will one breake the Sabbath , but because hee beleeves not the promise , Isa. 5.6 . and Isa. 5.8 . Why will another see the member of Christ to starve , but because hee beleeves not that in Matth. 25. that Christ shall say , Come yee blessed , &c. Why doe so many evilly entreat the Minister , and doe him little or no good , but because they beleeve not that , Mat. 10.40 , 41. Hee that receiveth you , receiveth mee : and so in all other sinnes . Hence Gregorie ; Resurgit infidelis ad tormentum , non ad judicium . Greg. Moral . lib. 26. cap. 24. The unbeleever shall rise to torment , not to judgement : according to that , Ioh. 3.18 . Hee that beleeveth not is condemned already .

The Vse is : to make us labour for true faith , to beleeve all the promises and judgements of God , Vse . and to this purpose to make much of the Word , for by that is faith wrought , Rom. 10.17 . Wait at the poole till the Angell comes , sit at the feet of Gamaliel , wait at the posts and porches of Gods house to learne wisdome . Men would tarrie too long here , if it were an Exchange , where they might bargaine for wealth : why will they not tarrie to heare him , and of him , in whom are all the treasures of wisdome and knowledge , Col. 2.3 . Many would rise early , and provide to come into this house , if it were to gather jewels and pearles ; But why will they not doe so to learne wisdome , which is better than pretious stones ? Prov. 8.11 . Why will they not doe so ro receive instruction , which is better than silver , and knowledge which is better than gold , Prov. 8.10 . O then if you would have faith wrought in you , use the word as Alexander used Homers Odysses , as Saul used his speare , 1 Sam. 26.7 . and as God commanded Ioshua , chap. 1.8 . let it never depart from thee . I make short with this point , because I meet it at the 30. verse , and come to a third conclusion from this first answer .

Through unbeleefe they are broken off : ] Man is the cause of his owne ruine , Doct. 3 and his destruction is from himselfe . Therefore saith God , O Israel , one thing hath destroyed thee , Nimirum iniquitas tua , desectio ad idola . Hos. 13.9 . To wit thy inquity , thy falling away to Idols , saith Zanchius . It seemes that they were wont to lay all the blame upon God , whensoever they were destroyed ; and here hee instructs them where they should justly lay the blame , to wit , upon themselves ; for God never leaves a man , till man have first left him ; as S. Augustine proves purposely . Aug. De Civit. Dei , lib. 13. ca. 15. The Apostle , 1 Thes. 5.3 . tels us , That destruction comes on men that be secure , as paine upon a woman in travaile ; now a woman in travaile beares the cause of her owne griefe within in her wombe , so doth man . If it be said , that mans condemnation and destruction is of Gods will in the act of reprobation , for answer observe three premises , and foure conclusions out of the second verse ; so that still it stands , that man is the cause of his condemnation . Adam shuts himselfe out of Paradise ; the Angels shut themselves out of heaven ; and whosoever dieth , draweth that judgement upon himselfe by his owne sinne , God being as free from it , as the Iudge that pronounceth deserved death upon a wilfull murtherer , is free from the death of the murtherer .

From whence learne , that whensoever any judgment is upon us ; Vse 1 when God sends his destroying Angell among us ; when he makes the heavens as brasse ; when he hides his face and loving countenance away in displeasure , to looke with nour selves for the cause of it ; as those that were with Ionas in the ship in the storme , said , Come and let us know for whose cause this evill is upon us , Ionah 1.7 . Seeke not thy selfe without thy selfe ; N●te quaesev●ris extra . and when the secret sinne ( which brings the trouble upon us ) is once found , cast it out , as they cast out Ionas into the sea .

Secondly , learne , that if ever God cast us off from being his people , Vse 2 that wee acquit God of all hard dealing , and thanke our selves if it goe ill with us . Babylon is destroyed , shee may thanke her pride : Sodome is turned to ashes , she may thanke her wantonnesse : Ierusalem inhabited by Turks and Infidels , shee may thanke her infidelitie and Idolatry : If woe bee to Capernaum and Bethsaida , they may thanke their contempt of the Gospell : If Laodicea be spued out of the mouth of God , she may thanke her lukewarmenesse : If ever we be enforced to sit by the waters of Babylon , and to remember Sion with tears ; if ever God make us a prey to our enemies , stop the influence of the heavens , take away his Gospell , and suffer us to walke in darknesse , we may thanke our selves , for God may justly cut us off , as hee did them : Sodome for her wantonnesse , our land is full of the sinnes of Sodome : Babylon for pride , our land is full of it , men and women are in travaile of new and quaint devices ; houses are made palaces , gardens made Edens , womens heads and breasts like pedlers shops . Seeke the religions of all Heretikes , we have them ; the fashions of all Nations , we have them ; the symtomes of a dying and decaying people , we have them . I pray God we may never see that day wherein God shall judge us ; but if it come , we may thanke our selves . And so I come to the second part of the Apostles reply , in these words ;

Thou standest by faith . ] To prove that they were not ingrafted for their owne worthinesse . By faith ; Whereby God hath freely given it thee , saith Paraeus on Rom. Quá t● gratis donavit Deus . Quia Dei● ise●icord â insiti sunt fi●e . 11. Because out of Gods mercy they are engrafted by faith , saith Soto on Rom. 11. Now by standing by faith , is noted both our entrance and continuance in Gods favour , whence the maine point to be learned is this :

It is Gods meere favour and mercy that ever we are , Doct. or continue to be his children , and no worth or merit of our owne . Whatsoever good we have , it is his mercy to us in his sonne . In Ephes. 1.3 . Hee hath blessed 〈◊〉 with all stirituall blessings in heavenly things in Christ . In the fourth verse , He hath chosen us in Christ . At the fifth , He hath predestinate us to be adopted through Christ . At the sixth , Hee accepted us in his beloved , viz. in Christ . At the seventh , Wee have redemption through his bloud , that is , Christ . At the eighth , He hath abounded to us in all wisdome . At the ninth , He hath opened the mysterie of his will by him , viz. Christ . At the tenth , Hee hath reconciled things in heaven and earth , even in Christ . Thus if we have any good , it is from Gods mercy to us in Christ . So if wee be in a happy & blessed condition , the beginning and whole progresse is of Gods favour ; as 1 Ioh. 3.1 . Behold what love the father hath shewed on us , that we should be called the sonnes of God . If regenerate , it is his mercy and courtesie ; Blessed bee God , who of his abundant mercy hath begotten us againe unto a lively hope , 1 Pet. 1.3 . If a man have many good motions and desires , and so be said to beginne well ; if hee hold out till the end of his dayes in holmesse and integrity , till hee have the Crowne upon his head , and the Garland in his hand , and so be said to run well ; yet the Apostle rels us , That it is not in him that willeth , nor in him that runneth , but of God that sheweth mercie , Rom. 9.16 . Therefore saith the Apostle , That of our selves we cannot so much as thinke a good though , but all our sufficiencie is of God , 2 Cor. 3.5 . so that-if it goe well with us , if we please God , live in his feare , die in his favour , say as Deut. 9.4 . It was not for my sake , but his love , because he had a favour unto me . I come to a second point . Doct.

It is faith whereby the branches of Christs planting are distinguisht from those that are cut off : For first , it makes them that have it full of good works , meeknesse , temperance , &c. 2 Pet. 1. the other are barren , like the mountaines of Gilboa . Act. 15.9 . Secondly , it cleanseth the hearts of those that have it , others remaine uncleane , and polluted in their owne menstruous bloud . Thirdly , faith makes those that have it bold and consident to come unto God , Ephes. 3.12 . It makes them long for the approaching of the Sonne of God , and to say with the Spouse , Apocal. 22. Come Lord Iesus , come quickly : but they that want it , and shall be cut off , are afraid of it ; they cry to the hills , cover us , and to the mountaines , fall upon us , Apoc. 6.16 . Fourthly , it makes them to sigh and groane , waiting for the redemption of their bodies , Rom. 8.23 . which is not but in such as have the first fruits of the spirit . Fiftly , it works obedience unto God ; It makes Abel to offer a better sacrifice than Cain , and Enoch to please God , Heb. 11.5 . whereas they that want it , cannot please God in any thing , Heb. 11.6 . They that have this excellent gift of God , shall never be cut off , nor fall away ; they that want it , cannot escape the vengeance of eternall fire . Now there is nothing else wherein they differ ; to looke to they are both alike , Iude and Iudas , Simon and Peter and Simon Magus in outward profession both alike , in externall dignities both alike , in riches both alike ; but there is one thing wherein they differ , viz. faith . The outside of the earth is all alike , but some parts are more rich within , because of the veines of gold and silver : So are the outsides of men .

From whence learne to know , Vse . whether thou art one that belongest unto God , or not , one that shall be cut off , In ipsâ distinguntur filii Dei , à filiis Diaboli , filii lucis , à filiis tenebrarum . or not : that s by thy faith . In this the sonnes of God are distinguisht from the sonnes of the devill , the sonnes of light from the sonnes of darknesse , saith Augustine . In this scrutiny and examination , Aug de Tempore Serm. 53. take heed thou beguile not thy selfe with a dead and counterfeit saith ; and therefore for triall I commend unto thee Chrysostomes rule : Faith is tried by works : without works , Fi●es probatur ●e●o ●a . Chrys. in 1 Thes. 1. H●m . 1. F●d●s ●lmilis e●t 〈…〉 tuto . Ch●●●●n 2 〈◊〉 3 H●●●●l . 8. faith is like to a faire body void of life ; to a golden picture , or statue , saith the same Author . The fruits whereby thou must examine it , are , 1. diligent hearing , 2. prayer , as in Rom. 5.1 , 2. If you have these , thou hast a true faith , and art a living branch ; if not , it is a dead faith , and thou art a brand provided for the fire . And so I come to the Apostles exhortation .

Be not high minded , but feare : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be not pust in minde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This feare ( saith Bez● ) is according to the Hebrewes the religious worship of God , a godly care ; More ●ebrae● i● reug●●●●● D●ic●l●us , p●o ●●●●ludo . not because they need doubt of Gods love , but because they should feare to offend him that loved them so dearly . Whatsoever is in the former part of the exhortation , hath beene observed at the 18. verse ; and that which is in the second , may be contained in this conclusion ,

A good Christian must live in continuall feare to offend his God , Doct. and in a continuall feare of falling into siune . This is it whereto the Apostle exhorts his Philippians ; worke out your salvation with feare and trembling , Phil. 2.12 . and Peter his Iewes , Pass . the time of your dwilling here in feare , 1 Pet. 1.17 . and he whom Solomon blesseth , Blessed is he that alwayes feareth , Prov. 28.14 . and he whom God will spare in the day of his wrath , Malac. 3.16 , 17. It is not my purpose to explicate all the acceptions of feare ; being taken , first , for the whole worship of God , according to the Hēbrewes , as Beza and Marlorat , so here , Rom. 11.20 . Secondly , for obedience , Give to every man his due , feare to whom yee owe feare , Rom. 14.7 . Thirdly , for true religion , Is not this thy feare ? Iob 4.6 . Fourthly , for reverence , and an awfull regard of God , Serve the Lord with feare , &c. Psal. 2.11 . Nor to shew the divers kinds of feare , some is filiall , some servile , and they differ thus . Filiall feare proceeds from confidence and love of God , The differences between filiall and servile feare . servile feare from the accusation of sinne , and sense of Gods wrath . Secondly , filiall feare shunneth the offending of God , but not God himselfe ; servile , is the shunning , not of sinne , but of the judgement due to sinne , and consequently of God himselfe . Thirdly , filiall feare is joyned with the certainty of eternall salvation ; servile feare with the feare of eternall damnation . The more curious difference of these two may be had from Thomas and Bonaventure , noted by the Magdeburgenses , Cent. 13. chap. 4. Nor of that other distinction of feare , into naturall feare , such as was in Christ , Matth. 26.27 . and distrustfull feare , which is called the spirit of bondage to feare againe , Rom. 8.15 . nor of the consistencie of servile and filiall feare in the same subject . That which comes most fitly in my way , is the clearing of that great and maine point , to wit :

Whether man , to whom God hath given saving grace , and is justified by faith , can fall away from God finally and totally , and in the end die and perish eternally . Adillam commentitiam fidem , quae est divinae benevolentiae numquam amittendae certa persuasie , quam hodie dr●tissimè . compleni sunt haretici manifesic & invicte valet . Stapl. Antid . pag. 723. This one Text ( saith Stapleton ) To that counterfeit faith , which is a sure perswasion of Gods good will never to bee lost , which at this day the heretiques have embraced most strictly , doth mvuifeslly and invincibly prevaile . * * Multis datur gratia , quibus perseverare non datur . Thom. Aquin. Sam. 1 a. 2 ae . Quest. 109. Art. 10. To many grace is given , to whom persiverance is not given ; saith Thomas Aqalnas . To this head tend the writings of Bellarmine , of the losing of grace , of Tompson in his Diatriba , whose whole booke is but froth and swelling , sophistrle without any soundnesse , or cleere and evident light . Observe first some premises and grounds which shall bee like the Delphicke sword , to take away all scruples and doubts .

1. Is that of Augustine , a a Est quaedam votatio , quam vocatisunt qui noluerunt adnuptias , est quaedam , q●d vocati veniunt , sednon benè parati . Aug. de praedest . Sanctorum , cap. 16. There is a kinde of caling , by which they are called , who would not come to the marriage , and there is a kinde whereby they that are called doe come , but not well prepared : as that guest that had not on his wedding garment , Matth. 22.12 . This is onely externall , where of it is said , Matth. 20.16 . Many are called but few are chosen : whereas it may bee objected ; How hee doth call those whom hee knowes will not come ? To which Augustine thus answers , b b Dispusere vie mecum ? miraromccum , & clama , O altitudo ! ambe consentiamus in timma . Aug. de verbis Dom. Serm. 11. wilt thou dispute with mee ? wonder with mee , and crie , O the depth of the riches of the wisdome and knowledge of God , how unsearchable are his judgements , and his wayes past finding out , Rom. 11.33 . and so let us both agree infeare . There is a certaine calling according to purpose , mentioned Rom. 8.28 . which is the execution of Gods purpose , in setting those apart in time , whom he in decree had set apart for himselfe from eternitie : of whom saith Augustine , c c Nec quae illuminavit obcoecat , nec quae adisicavit destruit , nec quae plantavit euellit . Aug. de pradest . Sanct. lib. cap. 16. Neither doth hee blinde those which hee hath enlightned , nor throw downe those which he hath built up , nor plucke up those which he hath planted . And Origen , d d Impossibile est quod semel vivificavit Deus , ab eodem vel alio occidi . Orig. It is impossible , that that which God hath quickened should be destroyed , either by the same , or by another . And they that have this , cannot possibly misse of glorie , because of that of the Apostle , Rom. 8.30 . Whom he did predestinate , them he called , &c.

2. That there is a two-fold election : 1. To execute some charge or office , as Saul to a Kingdome , Iudas to the Apostleship , to a worke which hee served , saith Augustine , * * Iudas electus ab eo qui novit etiam malis benè uti , ut per cos opus damnabile , Christiopus venerabile compleratur . Aug. de corrept . & grat . cap. 7. Iudas was chosen of him , who knew also how well to use those that were evill , that by them might bee fulfilled a damnable worke , the honourable worke of Christ : And therefore when wee heare that speech of Christ , Ioh. 6.70 . I have chosen you twelve : We must understand , that the rest were elected by mercie , hee by judgement ; the rest to obtaine a Kingdome , hee to shed his bloud . But thou wilt say , Iudas heard that speech of Christ , Matth. 19.28 . Yee shall sit upon twelve seats , &c. It is true , but marke how Christ saith , not you twelve , but you that have followed mee in the regeneration , &c. Iudas followed onely in body , not in heart : Adde , saith Christ , twelve seats , per mysteriune , by a mysterie , Aug. in Psal. 90. saith Augustine , non ad def●●iendam numerum , not to define the number , not to note that whole number and no moe ; for this excludes Paul , who laboured more than they all , he would not have no seat : sed ad significandam universitatem , but to signifie the universalitie of them ; and Christ , Ioh. 13.18 . I speake not of you all , I know whom I have chosen . There is another , to a kingdome and life eternall ; of these it is said , Your names are written in heaven , Luc. 10.20 . Of this the Apostle ; Hee hath chosen us in him before the foundation of the world , Ephes. 1.4 .

3. Faith in Scripture is sometimes taken for the doctrine of faith , as 1 Tim. 4.1 . In the latter times many shall depart from the faith , that is , from the true doctrine : So it is taken in Galat. 1.22 . He now preacheth the faith , which before he destroyed . So in Acts 6.7 . A great company of the Priests were obedient to the faith . So in Tit. 1.13 . Rebuke them sharply , that they may bee sound in the faith . In all these places is meant , the mysterie of faith , which a man may have , and yet with it have an uncleane heart , and impure conscience : as the Apostle witnesseth , 1 Tim. 1.18 , 19. Fight a good fight , having faith and a good conscience , which some have put away , and as concerning faith have made shipwracke . Sometimes it is taken , as Calvin well notes , Inslit . lib. 3. c. 2. for a temporarie sense of divine grace in reprobates , grounded upon that , Luk. 8.13 . When they have heard , they receive the word with joy , but they have no root , which for a while beleeve : which proposition must beare these limitations . 1. Solidè percipere vim spiritualis gratiae . Reprobates doe not solidly receive the vertue of spirituall grace ; but that God may leave them without excuse , a a Insinuat se in corum mentes , quatenies sine spiritu adoptionis gustari potest ejus bonitas . He insinuates himselfe into their mindes , how farre his goodnesse may bee tasted without the spirit of adoption . 2. They never receive but the confused sense of grace , because they never apprehend the particular remission of their sinnes , nor can they apply Christ to their owne hearts . b b Semetem & primordia quaedam fiati justifi . cantis habent reprobi , ad germen , ad herbam , fortasse ad spicam procedunt , sed ad veram frumenti conditionem & naturam nunquàm pertingunt . Reprobates proceed to the seed sowen , and some first beginnings of justifying faith , to the branch to the herb , perchance to the eare , but they never reach to the true nature and condition of the corne : as Abbatus against Tompson , chap. 6.

4. Hypocrites and unbeleevers are so like to Gods elect and faithfull children , that no man can distinguish them but God ; and amongst men they are accounted branches of Christs owne planting , though they be not such . It is the position of Gregorie ; c c Aurum quod pravu Diabel persuasionibus sterni sient lutli poterit , aurum antè oculos Dei nunquam fuit ; habitam quesi sanctitatem ante oculos hominum videntur omittere , sed eam ante ocules Dei nunquan . habucrunt . Greg. Moral l. 34 c 13. Gold , which is so by the wicked perswasions of the Devill , may be trampled on like dirt , which before Gods eyes was never gold ; had sanctitie as it were before mens eyes they seem to lose , but before the eyes of God they never had it . The which agreeth with that of S. Augustine ; d d Sunt silt . D●i qui nendum sunt nobis , sunt qua dicu●tur si ●à nobis , ne●a ●en sant Deo . Aug. deco rep & grat . cap ● . There are sons of God , who are not yet so to us ; there are who are called the sons of God of us , but yet are not so to God : Of the former there is mention , Ioh. 11.52 that he should die , not onely for the Nation , but together the children of God which were scattered : of the other there is mention , 1 Ioh. 2.19 . They went out from us , but they were not of us ; They be branches secundùm praesent em yustitiam , non secandùm praescientiam , according to present righteousnesse , not according to fore-knowledge , saith Ambrose .

5. The faith of Gods children hath his degrees , it is subject to shaking , and may bee so hid and covered , that it yeeld no comfort , like the soule in a trance , like the Sunne in an eclipse , like a fire or candle under a a bushell , like the Moone under a cloud : I beleeve , Lord helpe mine unbeleefe : Peters faith is shaken , but not lost ; Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit , saith Theophylact. And Bellarmine , quite contradicting himselfe , saith , That Christ ( in his ptayer for Peter ) obtained a twofold privilege : The one , Vt sidem nunquam amitteret , that hee might never lose his faith ; which hee proves by the testimony of Augustine , De corrept . & grat . cap. 8. of Chrysostome , Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus , Of the calling of the Gentiles , Booke 1. Chap. last . These grounds being laid , I come to the proposition , viz. Man justified , or man that hath true faith and grace , can never finally nor totally fallaway , can never perish eternally : Note , That no man ever hath sanctifying grace , or justifying faith , but the elect onely , and the elect being once called can never fall ; and this you may safely build on these grounds .

1. Vpon the immutabilitie of God , Mal. 3.6 . I am God and change not . His purpose is unchangeable ; He changeth his workes , Mutat opera , non mutat consilium . Aug. cons . lib. 1. cap. 4. hee changeth not his counsell : His gifts and graces are without repentance , Rom. 11.29 . and faith is the gift of God : Now unlesse he that hath faith and grace should persevere , then his gifts were not without repentance , and it is a trifling cavill to say , That God doth not deprive them of faith , but they cast away faith : Dcum non eripere , sed bominem abjicere sidem . For no man can cast away faith , unlesse God withdraw his grace ; which he doth not from any of the elect ; For they are all kept by the power of God through faith unto salvation , 1 Pet. 1.5 . And therefore saith God , Ier. 32.40 . I will make with my people an everlasting covenant , that I will never turne away from them to doe them good ; but will put my feare in their hearts , that they shall not depart from me . I have loved thee with an everlasting love , Ierem. 31.3 . and , Whom he loves , he loves to the end , Ioh. 13.1 .

The second is laid downe by Calvin , Inflit. lib. 3. c. 24. whosoever have true faith are elected before all time , as Rom. 8.30 . Whom he predestinated , them he called ; whom he called , them he justified : and all the elect are committed by God the Father to the keeping and protection of God the Sonne ; All that the Father hath he gives unto me , Ioh. 6.37 . O Father , thine they were , and thou gavest them unto me , Ioh. 17.6 . Now if you make question how he keepes them , see vers. 12. All that thou hast given mee I have kept , and not one of them is lost . And Ioh. 6.37 . All that commeth to mee from the Father , I cast not away : In this respect hee is called the true Shepherd , that will suffer no man to plucke his sheepe out of his hands , that gives his sheepe eternall life , and will not suffer them to perish , Ioh. 10.28 . In Gen 31. Iacob saith to Laban , that he had not wasted his substance , but if any thing were rent and torne , he made it good : So doth Christ the good Shepherd , if any of Gods sheepe bee stollen and lost , hee redeemes them againe by his owne life laid downe for them . If any be dead , hee is like to the Pelican , which as Augustine affirmeth , In Psal. 102. spils her owne bloud to heale them . Nay , there is not one , whom God the Father hath commended to the keeping of God the Sonne , but he will shew him to his Father , and bee accountable for their soules at the day of judgement , For hee will raise them up at the last day , Ioh. 6.39 .

The third , upon the sealing of this assurance unto mens consciences . The Covenant is not only made , Gen. 17.7 . but also sealed , and we have an earnest penny in this life ; Hee hath sealed us , and given us the earnest of his spirit in our hearts , 2 Cor. 1.22 . Grieve not the spirit by which yee are sealed , Ephes. 4.30 . The foundation of God remaineth sure , 2 Tim. 2.11 . After yee beleeved yee were sealed with the spirit of promise , which is the earnest of our inheritance , Ephes. 1.13 . Consider the word , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which as Chemnitius observes , Exam. Concil. Trident. part. 1. signifies a pledge , a seale , a caution , which stands for a part of the payed price ; and whereby there is credit made of the summe remaining to be paid : To note , that in regard that God unto all the elect hath made a promise of a Kingdome , hee stands thereby indebted to them ; and because it is long a comming , and Satan still urging them to doubt ; for the peace of their consciences , and quietnesse of their mindes , he hath left them a pawne and pledge ; so that hee hath not onely made a Covenant , but hee hath set to his seale , not onely so , but he hath bound it with an oath , that we might have strong consolation , Heb. 6.18 . nononely so , but hee hath giuen us a pawne , and that of no small value , for it is his holy Spirit ; He hath sent the spirit of his Sonne into our hearts , by which we cry , Abba , Father , Gal. 4.6 . But to make it more evident , it may bee demonstrated by these reasons .

First , those that be married to Christ for ever , cannot fall away from faith and grace ; but all the Elect and children of God are such : I will marrie thee unto myselfe for ever , in righteousnesse , in judgement , and in compassion ; I will marrie thee in faithfulnesse , Hos. 2.19 , 20. Of which union and neerenesse by marriage , when the Apostle speaks he saith , that the Church , consisting of his Elect , are members of his body , of his flesh , and of his bones , Ephes. 5.30 . Secondly , they are branches of Gods owne planting , therefore not to bee plucked up , Ioh. 15. They build their houses upon the rocke Christ , therefore they cannot bee overthrowne , Matth. 7. Thirdly , they are of his Church , therefore the gates of hell cannot prevaile against them , Matt. 16.18 . Fourthly , though they fall , yet they cannot bee cast off , for the Lord putteth under husband , Psal. 37.24 . His left hand is under my head , the right hand of the Lord embraceth me , saith the Spouse , Cantic. 2.6 . The devill comes to strike my head , but the hand of the Lord is under my head : to steale away my soule , but the right hand of God embraceth me , Aug. in Psal. 121. saith Augustine . Fifthly , Christ did pray for his Church , that their faith might not faile , Luk. 22.32 . And hee was heard in that which he prayed ; I know thou hearest me alwayes , Ioh. 11.42 . But that was onely for Peter : No , Bellarmine himselfe saith , That Christ prayed mediately for the other Apostles , Mediatè pro alus Atostolis , nec si lùm pro perseveramià Apostolerum , sed omnium electorum . Bella●m . DeRoman . Pent●sdtb . 4. cap. 3. Rogavi nè deficiat fides tua , intelligamus ei dictum qui adificatur super Petram . Aug. De Corrept . & grat . lib. cap. 12. nor onely for the perseverance of the Apostles , but of all the Elect. I pray not for these alone , but for all that shall beleeve in me thorow the world , Ioh. 17.20 . Yea , and aske Augustine , I asked that thy faith faile not , we may understand it spoken to him that is built on the Rocke ; he prayed , therefore he was heard , nay , he sits now making continuall intercession for us , Rom. 8.34 . Sixthly , they that abide in Christ , and Christ in them , cannot utterly fall and perish ; but such be all they that are justified by faith , for they eat his flesh , and drinke his bloud , and therefore Christ is in them , and they in him , as our Saviour speakes , Ioh. 6.56 . Hee that eateth my flesh , and drinketh my bloud , dwelleth in me , and I in him . Lastly , There is one reason unanswerable , from 1 Ioh. 3.9 . Whosoever is borne of God , sinneth not , nor can he sinne : But all reprobates doe sinne , and can sinne , therefore reprobates were never borne of God ; which is not meant of every sinne , for there is sinne in the most holy ; If any man say he hath no sinne , he deceiveth himselfe , 1 Ioh. 1.8 . but it is to be understood of such sinne , whereby any man doth wholly fall backe into the power of the devill , wholly into falshood and iniquity : But they fall from grace , make shipwracke of faith , and must needs fall from God wholly into Satans power . But unto this Bellarmine answers , where he disproveth the exposition of Ambrose , Bernard , and Augustine , He cannot mortally sinne , so long as he is borne of God . Non p●tell l●thalitèe peicare , quamdiu natus est ex Deo . Aug. De Iustist lib. 3. cap. 15. Hierome Contra Pelagion . lib. 1. pag. 268. So Hierome in his Dralogue , taking leave to change the causall particle , because , into a conditionall , how long . But Saint Iohn shewes that Bellarmines quamdiu , so long as , is as much as nothing ; for his purpose is to teach , that a ma● once borne of God , can never bee given over wholly to serve sinne and Satan : the reason , because , he is borne of God . Excellently the same Apostle , chap. 5.18 . we know , that if a man be borne of God , the wicked toucheth him not : The devill may throw his darts , and shoot his arrowes , which may wound and hurt him sore , but cannot touch him , that is , not lay so fast hold on him , as to take him with him to death , to hell : So that a childe of God sinding himselfe in the state of grace , may with comfort meditate upon these Scriptures , Iob. 4.14 . whosoever drinketh of the water that I shall give him , shall never be more a thirst , but it shall be in him a well springing and growing to eternal life Matth. 24.24 . There shall arise false Christs , and false Prophets , to deceive ( if it were possible ) the very elect . Ioh. 10.28 . Mysheepe heare my noice , and I give unto them eternall life , and they shall never perish , nor shall any plucke them out of my hands . Rom. 8.38 , 39. I am perswaded , not grounded upon extraordinary revelation , but upon the death of Christ , vers. 32. On Gods free justification , vers. 33. On Christ intercession , vers. 34. Phil. 1.6 . I am perswaded of this thing , that he that hath begunne this good worke in you , will also peforme it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will perfect it , untill the day of the Lord lesus Christ . 1 Pet. 1.5 . The elect are kept by God through faith unto salvation . If you list to heare the judgment of ancients in this point , marke the disputation of Augustine , a a Si quispiam clecterum sereat , tum fallitur Deus ; at nemo electorum poit , quia non fallitur Deus . Aug de Gratta & Cerrept . cap. 7. If any of the elect perish , then God ● deceived , but none of the elect perish , because God is not deceived . b b Si quispiam dicterum pereat , tum vitio humano vincitur Deus , &c. If any of the Elect perish , then God is over come of h●m inevice ; but none of the El●●l perish , because God is over come of nothing . So Gregorie , c c Aurum quod pravis Diabcli persuasion but sternt potest ut ●●tum , aurum ante ecules Dei n●●q am , &c. 〈◊〉 Meral . lib. 31. as . 13. That gold which by the wicked perswasions of the devill may be stricken downe like dirt ; never was gold in Gods account , had sanctitie as it were before men they lose , but in Gods accourt they never had it . Lombard likewise speaketh to the same purpose , d d No● potest 〈◊〉 que 〈…〉 praede●●tur , & non 〈◊〉 tur . Lo●●b . lib. 1 distinct. 40. Both cannot bee true , that one should bee predest inate and not saved . So Aquinas , e e Serepti in libro viti de●● non 〈◊〉 Aqe●n . 1. 〈◊〉 21. Art. 3. 〈…〉 24. Those that are written in the book of life c●●not be blotted out . Espencaeus on 2 Tim. allowes that of Augustine , of catechizing the simple , chap. 11. f f Ex Je usal m ●stâ non erat qui ser●it . Objections against perseverance grounded on Scriptures , answered . Out of that Ierusalem was not one that perished . And now for better setling of your mindes , let me take a briese survey of those Scriptures that seeme to make against it .

First , from Luk. 8.13 . There is mention of some , which for a while beleeve , but in time of temptation goe away . Answ. It is meant of temporary , not of justifying faith . Secondly , the Scripture saith , that some concerning faith , have made shipwracke , 1 Tim. 1.19 . That many shall depart from the faith , 1 Tim. 4 1. Ans. Faith is there ta● cannot for justifying faith , but for that 〈◊〉 of saith . Thirdly , Ezek. 18.24.26 . If ther●● 〈◊〉 turne away from his right co●snesse hee shall die . Answ. That is meant of righteousnesse hypocriticall , which carries the name , and goes in the habit of true righteousnesse ; and God by that speech doth teach us : First , alacrity and chearefulnesse : Secondly , our owne infirmity and pronenesse to faint in well doing : Thirdly , the miserable condition of hypocrites : Fourthly , what wee must doe . In praeceptione cagnosce quid debeas , in correptione , quid tuo vitio non bileas , inoralione unde accipias . Aug De Gratia & Corr. pt. cap. 3. In a precept know what thou must do● , in a reproofe what thou hast not done through thine owne fault , in prayer whence thou receivest , saith Augustine . Fourthly , Ioh. 15.6 . If any man abide not in me , he is cast forth as abranch , and withereth , and men gather them and cast them into the fire , and burne them . Answ. He saith , That if any branch abide not , and bring not forth sruit , he is cut downe ; but it is impossible that any should be engrafted by Christ , which should not both abide and bring forth fruit , and the elder they are the more fruit , as Psal. 92.13 . The fifth , Matth. 24.13 . The love of many shall bee cold . Answ. It is meant of such Christian vertues as are common to the faithfull and hypocrites . Sixthly , Matth. 25.29 . Take from him that talent . Answ. That talent is not saving grace , not regenaration ; but meant of common gifts , whether naturall , or Ecclesisticall . Seventhly , 1 Cor. 9.29 . I keepe downe my body , &c. Answ. Reprobation is not opposed to election unto life , nor doth it signifie the losse of eternall glory ; but probato vita & moribus , such a one whose life doth answer to what he taught . Secondly . If it be meant of reprobation to death , yet the argument holds not ; Paul laboured that he might not be reprobate , therefore could he be a reprobate ; for godly care and holy feare may and doth consist with certainty of election . Eighthly , From Heb. 6.4 , 5 , and 6. verses , It is impossible that they which were once enlightned , have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted of the good word of God , and the powers of the world to come , if they fall away , should be renued . Ans. The Apostle speaks of hypocrites , which professe Christ for a time , and afterward become Apostates ; they are said to have tasted the heavenly gift , but not in a saving mannner ; and partakers of the holy Ghost , that is , of the gifts which God gives indifferently both to the Elect and reprobates , as outward sanctity , temporary faith , the gifts of Prophecie , doing of miracles , but not the spirit of regeneration , and a justifying faith . And to have beene enlightned , and tasted of the good Word of God ; that is , to have attained to some knowledge in the mysterie of the Word , and the powers of the world to come ; by world to come , wee must understand the Church of the New Testament ; and by powers the doing of miracles ; which Christ in the primitive times granted both to the elect and reprobate . I passe a multitude of places , and their reason from the Angels and Adam , who were just and yet fell . They had the righteousnesse and grace of creation , wee of redemption ; they were in a mutable condition , wee in an immutable : Adam fell , but not finally ; the Angels were reprobates , therefore fell finally ; we elect and within the Covenant , and therefore cannot fall finally ; but I cannot in this Audience speake , as beseemes this question , onely for conclusion I wish you to admire the happy estate & condition of all that truly feare God , and faithfully beleeve in his holy name , as vers. 1. And so I come to the reason of the Apostles exhortation , at vers. 21.

VERS. 21. Vers . 21 For if God spared not the naturall branches , take heed , lest he also spare not thee .

BY naturall branches understand the Iewes : By thee , understand the Gentiles : the one a naturall sonne , the other adopted ; and it is an argument from the greater , framed thus . God spared not the naturall branches , not the naturall sonnes , not those that were neerest unto him , therefore let the engrafted branches , the adopted sonnes , and those that are farther off take heed . They containe two branches . 1. Gods proceeding with the Iew. 2. Pauls instruction and admonition to the Gentile . I begin with the former .

There is no out ward privilege , Doct. as descent , as parentage , or any thing else , that can acquit grievous sinners from Gods fearefull punishments . God is as resolute as Saul , when he had bound the people not to eat untill night ; As I live , though it be done by my sonne Ionathan , he shall die ; 1 Sam. 14.39 . Though Israel be never so deare , yet if they turne his grace into wantounesse , hee will send upon them great plagues , and of long continuance ; sore diseases , and of long durance . Deut. 28.59 . And as the Lord rejoyced over them to doe them good , and to multiply them ; so hee will rejoyce over them to destroy them , and bring them to nought , vers. 63. Though Ierusalem be the Vine , though she be the place where God promised to bee resident , and to have the Arke of the Covenant : yet if this faithfull Citie become an harlot , her Princes Rebels , her Iudges murtherers ; then will God be eased and avenged of them , and turne his hand against them , Isay 24. Though Manasses have never so godly a father , as Ezekiah , yet if he commit those grievous sinnes mentioned 2 King . 21. hee shall be carried into captivitie . Though Iehojakim come of as good a father as Iosiah , yet if presumptuously , and with an high hand hee sinne against God , he shall be cast out , and buried with the buriall of an Asse , and none lament for him , and God will punish him and his seed for their iniquitie , Ierem. 22.18 , 19. and 36.30 , 31. Though Cain have the privilege to bee the first man that ever was borne of a woman , yet if he murther his brother , God will curse him from the earth , Genes. 4.11 . Vse 1

The Vse is : First to blame them , Vindicare praregativam religiost nominis , & Gothos baeretied pravitate superare . Salvian . lib. 7. who ( because of these outward prerogatives ) think themselves in good estates , and free from Gods judgements ; They challenge the prerogative of a religious name , and yet exceed even the savage Goths in hereticall wickednesse , as Salvtan complaineth . They cry , The temple of the Lord , Ier. 7.4 . when they be uncleane , and cages of filthy birds : they say they are children of Abraham , when they want the saith , and lead not the life of Abraham ; which are no better than fig-leaves to hide from Gods eyes , and paper walls to keepe out Gods judgements .

Secondly , here apprehend the true cause of the lewes subversion , not fortune , as the Epicure dreames ; not destinie , as the Stoick ; nor number , as Plato , Metbod . lit . 6. Politic li. 5. c. 12. Pythagoras , and Bodin ; nor as asymmetry , as Aristotle ; nor the motion of the center , as Copernicus ; nor starres and planets , as Cardanus , and Astrologians thinke . The Apostle teacheth the true and undoubted cause of such punishments , Ephes. 5.6 . For such things commeth the wrath of God upon the children of disobedience . I sinned , therefore am I derision , saith Ierusalem , Lam. 1.8 . I sinned with a high hand , therefore hath he filled mee with bitternesse , Lam. 3.15 . I was sicke of sinne , therefore was I robbed by Shishacke , 1 King . 14. And now utterly sackt by the King of Babel , 2 King 25. I sinned , and the smoke of my sinnes ascended to heaven , thererefore am I now turned into a stinking fenne , saith Sodome , Gen. 19.25 . I sinned , therefore dragons are in my pleasant palaces , saith Babylon , Isai. 13.21 . O that in this point my voice were like thunder , my pen like iron , my sides like brasse , &c. Secondly , whereas the naturall branches are not spared , yet the godly amongst them spared ; observe , how farre holinesse exceeds greatnesse . See on the second verse . And so I descend to the Apostles admonition .

Take heed lest he also spare not thee . ] The Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not expressed , but conceived by an ellipsis , as may be seene both in Matth. 25.9 . and Rom. 11.14 . They containe the exhortation and the reason ; the exhortation , Take heed , and this hath in it the ground of their care and heedfulnesse , to wit , the fall of the Iewes . The sins and punishments of other men must be our instructions ; Doct. their afflictions must be our admonitions ; their woes must be our warnings ; their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; their sufferings must be our schoolemasters and remembrancers . When the Gibeonites perceived what Ioshua had done to Iericho and to Ai , they would not stand out to warre , but used all the meanes and shifts they could devise , to make a league with him , Iosh. 9.3 . When Elijah sent word to Ahaziah that he should not come downe from his bed , but die the death , because he had sent to consult with Baalzebub the God of Ekron , the King sends unto him a Captaine and his fiftie , and there came fire from heaven and devoured them ; after him another , who was also devoured by fire : when the third came , and saw the judgements fallen upon his fellowes , he saith not ( as the former ) O man of God , come downe quickly , but , O man of God , let my life and the life of thy servants be pretious in thy sight : there came sire downe upon the two former Captaines and their fifties , but let my life he pre●iursi● thy sight ; 2 Kings 1.13 , 14. Hence the Apostles tell us , that So dome and Gomorrha , and the cities about them , which followed strange flesh , are set forth for examples , Iude vers . 7. In 1 Cor. 10. from 5. to 11. Be not yee idolaters as were some of them , nor commit for nication as did some of them , nor tempt Christ as did some of them , nor murmure like some of them , for all these were destroyed in the wildernesse , and all the judgdements came upon them for examples , and were written to admonish us upon whom the ends of the world are come . And the same Apostle , remembring how many of the Israelites were shut out of the promised rest for their unbeleefe and disobedience , gives us this exhortation ; Let us study to enter into that rest , lest any fall after the same example of disobedience , Heb. 4.11 .

The reasons of this are , first , because their sinnes have a proportion with ours , therefore our punishment must bee like to theirs . Wee may reade in Sodome , what our owne sinnes are , pride , idlenesse , fulnesse of bread . We may reade in Israel what our owne lives are ; unbeleeving hearts to depend upon Gods providence , ready to murmure if we want any thing , still unthankfull though wee have never so much . Wee may reade in Adam how subject we are to yeeld unto Satan : In David , how ready to yeeld to our owne flesh : In Nebuchadnezzar , how easily we grow proud , and when wee see their sinnes like ours , then we may well thinke , that our punishments must be like to theirs . If our sins be pride , and fulnesse of bread , and idlenesse , then take heed our punishment be not sire and brimstone : If infidelity and unthankfulnesse , take heed of exclusion from Gods favour and love : If lukewarmnesse , take heed of spuing out of his mouth : If Sabbath-breaking , take heed that God kindle not a sire in the gates of your Citie , that will never be quenched , as Ier. 17.27 .

Secondly , God is as much displeased with sinne now , as in times past ; his eyes are as wide to espie and marke it , his hand as just to revenge and censure it , his wrath is as heavie against it as ever it was , and therefore if wee would not be punisht as they have beene , beware of the sinnes that they have done . And from hence we may learne ,

First , Vse 1 to see how many instructions God hath given us to make us good ; every punishment upon others is a lesson read unto us : and therefore should a man in wisdome gather into a catalogue the punishments thorowout the whole booke of God , and lay them up in memory , and so to live that he may neuer feele them : To thinke upon the punishment of Adam , and thence learne somewhat ; first , that Satan will seeme a friend , when he entiseth us to sinne ; secondly , that there is no man so innocent , whom Satan dares not assault ; Superbia illic , quiahemo potiùs in suam quam in Der potestate esse dilexit ; homieidium , quia seipsum praecip●tuvit ; sornicrtio , quta integritas humanaser penuna persuasions corrupta est ; &c. Aug. Enchir. ad Laurent . cap. 45. thirdly , that some sinne may seeme but small in the judgement of man , which is of intolerable weight in the sight of God ; as this seemes to be , but the plucking of an apple , yet in the eye of God , a whole vo●ume of iniquitie was in it , as Augustine observeth . Pride was there , because man loved to be rather in his owne , than in Gods power ; manslaughter , because he overthrew himselfe ; fornication , because by the serpents perswasion mans integritie was corrupted ; sacrilege , because he beleeved not God ; theft , because he tooke of the forbidden fruit ; covetousnesse , because he coveted more than would suffice . Thinke upon the wofull downfall of Ierusalem , and thence learne somewhat ; first , that no citie is so great , and famous , but sinne will make God fall out with it ; secondly , that God never sends fearfull punishments , but hee gives many admonitions & warnings before it ; thirdly , that God would faine have his people to prevent judgement by repentance ; and when they will not , God is moved with sorrow and griefe for it . Thinke upon the fal of Babylon , and learne somewhat ; first , that no greatnesse , or outward glory , can perswade God to spare , when sinne and ungodlinesse provoke him to strike ; secondly , that many a people thinke themselves in good and happy case , when their destruction is neere , and death even upon them : see Isa. 47.8 . She saith in her heart , I am , and none else , I shall not sit as a widow , nor know the losse of children : therefore shall evill come upon her , and she shall not know the morning thereof ; destruction shall come upon her suddenly , ere she be aware , vers . 11. Thinke upon the punishment of Laodicea , and learne , how they that halt betweene two opinions ; that sow with two kinds of seed ; that have a heart for God , and a heart for Baal ; that speake halfe in the language of Canaan , and halfe in the language of Ashdod ; are as odious to God , as lukewarme water to a mans stomacke ; that alwayes provokes vomit and casting ; secondly , that thou must use sinceritie and singlenesse of thy heart in the whole worship and service of God , lest it be said to thee as it was to Laodicea , I will spue thee out of my mouth . Let not passe one judgement of God upon others , for every one of them is a lesson read unto thee , both to teach thee that sinne alwayes will have punishment ; and secondly , that if thou sinne against God , as they have done , the same punishment must light on thee .

Secondly , let us learne to have wise hearts , Vse 2 to make our election sure to our selves , and be kept from negligence , securitie , and unbeleese , by the desertion and apostasie not only of the Iewes , but almost of the whole world ; for most of them are long agoe revolted : the Easterne parts to the Turke , and his Alcoran ; the Westerne parts to the Romish Antichrist , and his superstition . It is not good to put our salvation in hazzard with the multitude , unlesse wee would perish with them .

Thirdly , Vse 3 hence is reproofe for all those that doe riot , and swagger , and sweare it out , and live as if hell were broken loose , and God had now dispensed with justice and with judgement , and granted a generall indulgence for such miscreants to rebell against him . Let them take heed , and remember that in 1 Thess. 5.3 . When they shall say , Comedo , bibo , ludo , quasi pertransierim diem judicii , & tormenta inferni , & haec miseria suprà omnem miseriam . Bern. de in●ern . Dome . cap. 33. peace , peace , then sudden destruction commeth upon them . Let them remember how Baltezar was surprised in the midst of his bowles , Dan. 5. Remember the 17. of Luke , vers. 27 , 28 , 29. their destruction is never neerer , than when they put it furthest from them . I eat , I drinke , I play , as if I had passed over the day of judgement , and the torments of hell ; and this miserie is above all miserie , saith Bernard : For the ever watching eye of God is sixed upon them , and will measure out a judgement against them , sutable and proportionable to their crying sinne . There is one point behinde .

We should so live , Doct. as that Gods judgements might not seize upon us when they are abroad ; and therefore he gives this warning , take heed lest he spare not thee ; and to this end observe these three directions : 1. Beware of all sinne : 2. Let no iniquity have entertainment with us ; 3. Labour to be at peace with God , then shall no judgement shake us ; excellently David , Psal. 112.7 . He shall not be afraid for any evill tidings . And so I come to those arguments wherewith the Apostle closeth his exhortation , in the 22 , 23 , 24. verses .

VERS. 22. Vers . 22 Behold therefore the bountifulnesse and severitie of God : toward them which are fallen , severitie : but toward thee bountifulnesse , if thou continue in his bountifulnesse ; or else thou shall also be cut off .

THese three verses have in them two generall and maine branches : Analysis . First , a godly instruction to the Gentiles , to wit , the consideration of two attributes in God , severitie , and bountie . Secondly , a word of consolation to the Iewes , putting them in minde of their receiving againe , at the end of the 24. verse . The instruction in this verse containes foure arguments to suppresse a proud conceit , and a swelling humour in the Gentiles : 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iudaeorum , Gods severitie in cutting off the Iewes ; that s one thing to keepe them in awe , and he gives it with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Looke unto it , or take notice of it . The second , Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or bounty toward the undeserving Gentile ; it was not thy desert , but his bountie : that s the next thing to keepe thee in awe , and draw thee to thankfulnesse . The third is taken from the condition upon which they have this bountie , if they continue in his bountie , viz. in faith : for a good which is had upon condition , stirreth up in us a studie to fulfill the condition . The fourth , from the commination of cutting off ; If thou grow proud and revolt , thou also shalt be cut off . I begin with the first , Gods severitie in cutting off the Iewes .

God sits his punishment both according to the greatnesse and qualitie of mans sinne . Doct. 1 They cast away him , he now cuts off them ; they committed a grievous sinne , and he now overtakes them with a severe punishment . See the sinne of the Church of Laodicea , Apoc. 3.16 . her sinne was luke-warmnesse , a temper betweene hot and cold , which is to the stomacke most loath some and offensive ; and her punishment is sutable , God spues her out of his mouth ; and as she by lukewarmnesse was offensive , so now she being vomited up , is become an offence to others , that they loath her . If the sinne be great , he suits it with a grievous punishment , as he did with Israel , when for a foule sinne , and of long continuance , he sent sore plagues , and of long durance , Deut. 28.59 . If the sinne be of any strange qualitie , he suits it with a punishment answerable ; as he did with Sodome ; shee sinned by burning in unlawfull lust , and he punishes her by burning her with a showre of brimstone ; the stinke of her sinne came up to Heaven ; and he punishes her by turning her into a stinking fen , Carion . Chron. lib. 2. an Asphaltite lake , and a dead sea . If the sinne be grievous , he payes it with a grievous punishment ; as hee doth uncleane actions with uncleane diseases , backwardnesse in hearing him , with utter refusall to heare them , as Prov. 1.24 . and Zach. 7.11 , 12 , 13.

But the point whereat the Apostle principally aimes , Doct. 2 is this . That whatsoever wee see God to punish in another , we should beware of it in our selves : Therefore must the Gentile take notice of the severitie shewed to the Iew ; that hee may bee kept from that sinne , for which the Iew was cast off . If God punish idolatrie in Israel , it is to weane the hearts of his people from it : If murmuring , it is to teach us the Apostles lesson , Phil. 4.11 . and that in Deut. 8.3 . If hee punish Cain , by setting upon him a marke , it is to teach us to keepe our hands free from bloud ; if Dives , it is to keepe us free from covetousnesse ; if hee set a fire in the gates of Ierusalem for breaking the Sabbath , it is to teach us to keepe it holy , and take a delight to make it glorious , Isa. 58. If hee punish adulterie , it is to teach us to keepe our bodies chaste and pure , as sweet and fit temples for his Spirit to dwell and tarrie in .

The Vse is : To condemne us for doing that our selves , Vse . which wee see God to punish in other men : If God be somewhat slacke , and loth to punish us , as hee hath done others , his patience should lead us to repentance , Rom. 2.4 . make thee better , not worse . Vide severitatem , Marke the severitie of God to other sinner ; and the same that payes other men their deserved punishments , will pay thee , without speedy and sound repentance : But these be points that are neere of kindred to those I have already handled : and therefore I come suddenly to the consideration of his bountie to the Gentiles .

Behold the bountifulnesse of God : ] Gods children must take speciall notice of Gods bountie and love to them : Therefore Paul beseeches the Romans by the mercies of God , Rom. 12.1 . But that which is the maine point is this :

The consideration of Gods bountie should make man loth to offend him , or to sinne against him . Doct. Vide bonitatem . Consider his love in our election : See how Paul concludeth , 2 Tim. 2.19 . the foundation remaines sure : Therfore let everie one that hath part in that , depart from iniquitie . In our creation , consider the efficient cause , God ; this should make us doe good and eschew evill : wee are his workmanship , &c. Ephes. 2.10 . The materiall cause , nothing but dust ; this should make us humble , and so come to God : this is a miracle of humilitie , as Augustine calleth it : In Psal. 33. this should make us praise God , as David , Psal. 103. we are but dust , at the 14. Therefore praise him , all yee Angells ; praise him , all yee his servants ; praise him , all his workes ; and in all places of his dominion ; and praise thou the Lord , O my soule . The formall cause , the making us after his image ; which containes the immortall substance of the soule . Secondly , all naturall knowledg of God . Thirdly , all just and holy actions . Fourthly , regiment over all the creatures . Fifthly , happinesse , and glorie , and joy , and peace , plentie of all things needfull , without corruption and miserie : all of them should be as bridles to restraine us from sin . The finall cause , Gods glorie , as Isa. 43.7 . which should make us to say with the foure and twentie Elders , Apoc. 4.11 . They fell downe before him that sate on the throne , and worshipt him that liveth for evermore , and cast their crownes before the throne , saying , &c. In our redemption , looke upon God the Father , giving the Sonne of his love to bee our ransome ; the Sonne like the good Shepherd laying downe his life for us , like the Pelican , Psal. 102. shedding his bloud for us , Liv. Decad. 1. lib. 7. or like Marcus Curtius . The use of all this is set downe in that Prophecie of Zacharias , Luk. 1.74 , 75. That we being delivered , or redeemed from the hands of our enemies , should serve him in holinesse and righteousnesse : He hath called us unto holinesse , whereas he hath left others wallowing in their menstruous blouds . Behold the goodnesse of God in thy vocation ; Hee hath justified thee , Rom. 8.33 . See his goodnesse , hee hath given thee health which others want ; see his goodnesse , wealth , which others want ; see his goodnesse , peace , which others want ; see his goodnesse , the Gospell , which others want ; see his goodnesse , friends , which others want ; see his goodnesse , hee makes the heavens to drop their raine , the clouds to drop their fatnesse upon thy ground ; whereas to others he makes the heavens as brasse , and the earth as brasse ; see his bountie ; and there is not one of these , but it should worke in thee obedience and love ; Gene osus animus bominis sacilius ducitur quà●n trahitur . The generous minde of man is more easily led than drawen , saith Seneca : The heart of man that is sanctified , is more wrought upon by love and kindnesse , than by judgements and threats : Slaves and servants obey for feare ; but sonnes and children for love and kindnesse : excellent is that Text , Deut. 32.6 . Doe yee so reward the Lord , O foolish people and unwise ? thou shouldest have considered , that hee hath beene unto thee as a father , that hee hath made and proportioned thee ; how he led thee in the wildernesse , taught thee , and kept thee as the apple of his eyes , & as the Eagle stirreth up , &c.

The reason hereof is this : When men abstaine from sin , because God hath loved them , then God continues his mercie and loving kindnesse : But when love and kindnesse cannot make them love God againe , then God takes his mercie away from them . They that loue thee and thy Law , shall have great prosperitie , and shall feele no hurt , Psal. 119.165 . But when God shewes his mercie and love unto a people , and it workes not obedience ; prevents and overtakes them with blessings , and still they continue to sinne against him : then God upbraids them with the gifts hee hath given them , ceaseth to doe them good , and removes his blessings from them . Hee made Israel fat and grosse , and laded them with fatnesse ; But when they regarded it not ; then the Lord was angrie , and said , I will hide my face away from them , Deut. 32.19 , 20.

The Vse is : Vse . To teach us that if wee would love God as sonnes , and continue in his grace and favour as deare children , and have God to continue his fatherly love and kindnesse to us , to set downe and keepe in memorie all the loving blessings that God hath given us . Remember how at the first he created us men , and not beasts and vile creatures . Laertius reports of Thales Milesius , that he was used to account himselfe much beholding to God for three things . 1. That hee made him a man , not a beast . 2. A man , not a woman . 3. A Greeke , not a Barbarian . But what is this to us ? He hath done for us more wonderfull things ; he hath made us not onely not beasts , but little inferiour to the Angels , Psal. 8. not onely men , but adopted us for his owne sonnes and children , Ephes. 1.5 . When we were dead , he revived us ; lost , he sought us ; taken prisoners , hee ransomed us ; in darknesse , enlightned us ; in want , provided for us ; his mercies are renewed unto us everie morning , Lam. 3.23 . Behold here the bountifulnesse of God , and his patience , and let this draw thee to repentance , Rom. 2.4 . His love , and let this bring thee to obedience . The Lord loved thee , and kept promise with thee ; keepe therefore the commandements which I give thee this day , Deut. 7.11 . Remember all his mercies , and let this make thee breake out in Davids passionate phrase , Psal. 103. Praise the Lord , O my soule , and all that is within me praise his holy name . I come to the third ; viz. The condition upon which the Gentile hath this bountie .

Si permanserint . The third condition to worke modestie in the Gentiles ; they enjoy this bountie but upon condition , and must therefore bee carefull to fulfill the condition ; that is , that they continue in his bountifulnesse , viz. in faith , saith Paraeus . In a good and religious conversation , saith Anselmus ; whethersoever it bee , it ministers first of all this conclusion .

It is not sufficient to have once attained the grace and Gospell of God , Doct. to have made a faire profession of it , to have gotten esteeme and credit by it , except we hold out , and continue in it unto the end . It was a false position of Seneca , None endures to the end , Nulla ad exitum durat , nisilenta foeli . itas . Senec. Consolat . ad Marciam . c. 12. but slow felicitie . * * Hieroglyph . lib. 16. Pierius out of Gregorie Nazianzene , and S. Basil , hath verie well compared the Christian Professor to a Salamander that lives in the fire , as in 1 Cor. 9.24 . And so I come to the fourth commination of excision .

Or else thou shalt be cut off . ] In this commination the Apostle cals not the salvation of the elect into question , as if they stood in danger of rejection ; for hee will teach against that in vers. 29. And Christ saith , it is impossible , Matth. 24.24 . But hee useth it as a bridle , to containe them in their dutie , to keepe them from securitie . Now upon this premise , if thou continue not , thou shalt be cut off , neither of these conclusions will follow . Therefore some of the elect doe not abide , but are cut off : nor this , if they cannot be cut off , therefore the commination is in vaine . For first , these comminations are against the whole body of the Gentiles : But not against everie particular of them ; for many times the whole body of a Church may bee cast off for infidelitie , and yet everie particular not cast off : The seven Churches of Asia cast off , yet none of the elect amongst them are perished : The Church of the Iewes cast off , yet Paul perished not . Secondly , in the whole body of everie Church there bee evill amongst the good , hypocrites amongst beleevers : In both then there is use both of exhortation and threatning . In the evill , ut sint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they may be without apologie ; In the good , that there may be stirred up in them a study to please God , and eschew evill . Amongst many other points I make choyce of three . The first is that of Olevian , Quomodò excindit Deus ? How doth God cut them off ? and makes the answer thus ; Quando propter infidelitatem Evangelium aufert & Sacramenta ; When for unbeleefe he takes away his Gospell and Sacraments .

There is no sinne wherewith God is more angrie , Doct. than want of faith , to beleeve the Gospell when it is preached ; as vers. 11. Secondly , Infidelitie cuts man from God , and makes a separation betweene them , as vers. 20. Thirdly , it is expedient and necessarie for Ministers in a time of generall securitie , and corruption of manners ; when they see their people to rest in titles and outward appearances , to use arguments of terror , & lay open the heaviest judgments of God that hang over them . So doth the Apostle against those that often heare , but profit nothing ; that receive the dew , and the former and latter raine , he threatens burning , Heb. 6.8 . So doth the Prophet for those three privative sinnes , want of mercie , truth , and knowledge ; and those five positive . That the whole land shall mourne , that everie one that is in it shall be destroyed , and cut off ; the beasts of the field , the fowles of the Heaven , and the fishes of the sea shall bee taken away , Hos. 4. This is meant in the Epistle of S. Iude , when it is said , that some must be saved with seare , and violently pluckt out of the fire , vers. 23. Our lenitie is lenitas saeviens , raging lenitie , as Auguistine speaketh : say not , it was better to in in Christs time ; then Christ spake mildly , as to I●mas , doest thou well to be angrie ? Now a man cannot offend in a garment , meat , drinke , or the use of his money , but the pulpit must ring of it : I wish wee might see those dayes , that wee needed not : It is no pleasure to us to sharpen our to goes like rasors , to speake by the pound and talent , fearfull words , if softer might suffice : But if wee be briars in our flesh , it is because wee dwell with briars ; if perverse , it is because we dwell in the midd of a perverse generation .

The reasons are many . 1. Reason 1 Because without this rough and round handling , the conceited Hypocrite , the glosing Gospeller , the drowsie Professour cannot be thorowly convinced , much lesse awakened and converted : when the Preachers be like Barnabas sonnes of consolation , and come with a soft and still voyce ; they will mend no more than Eli's sonnes ; they are so deadly asleep , like Epimenides in his cave , or like Ionah in the ship , that a low voyce luls them faster asleepe than they were before : they must bee Bonarges , sonnes of thunder , and they must come in a whirle wind that may awaken them : And therefore , me thinkes , they that mislike such teachers , are like to those Sybarites in Athenaeus , who made a law that all the cockes should bee banished . Those that speake low and softly they like well enough ; but those that rouze and start them , they faine would banish .

2. Reason 2 There is often in the best Christians a kind of benummednesse , and a kinde of drowsinesse , a kinde of spirituall pride and conceitednesse : therfore for the finding out and redresse of these infirmities and faults , they have need of daily and sound admonition , and the more that faith is corrupted , and manners infected , the more need we have to be plyed with admonitions .

3. Reason 3 That the Minister may bee free himselfe : for if hee see a plague comming , and the sword comming , and give not warning , his bloud that perisheth will God require at the watch-mans hands , as Ezek. 33.6 . And therefore when wee deale roundly , you must beare with us ; for thus we must both save our selves , and you that heare us , 1 Tim. 4.16 . And so I come to the last argument that the Apostle urgeth in vers. 23 , and 24.

VERS. 23. And they also , Vers . 23 if they continue not still in unbeleefe , shall be grafted in ; for God is able to graft them in agine .

THe argument goes thus : Their fall is not eternall , and irrecoverable , therefore insult not over them . They containe a conclusion and a reason . The conclusion : They , if they abide not . The reason : God is able to graft them in againe . The particulars I omit , till I come to vers. 25.

There is no sinner so great , Doct. but if he come home and returne , God will receive him . Wee are like unto prodigals , and God like that kinde and loving father , Luk. 15. We are like sheepe going astray , and God like a shepherd , that both seekes us , and when wee are found , receives us into his fold , as vers. 24. See Ephraim , Ierusalem , Manasses . To this purpose saith God to Israel , That though a man have defiled his neighbours wife , oppressed , taken by violence , lift up his eyes to Idols , given to usury , yet if that man returne from his wickednesse that hee hath committed , hee shall save his soule alive , Ezek. 18.27 . Nay , if he returne , hee shall live , and not die , vers. 28. And Paul so beseecheth the Corinthians in Gods name : Come out from these idolaters and polluted persons , and I will receive you , &c. 2 Cor. 6.17 . Therefore Peter sends Simon Magus to pray that ( if it were possible ) his sinne might bee pardoned , Acts 8.22 . And Daniel having interpreted the dreame to Nebuchadnezzar , that hee should bee driven out amongst the beasts of the field , yet puts him in hope of a restoring , If he will breake off his sinnes by righteousnesse , and his iniquitie by mercie to the poore , Dan. 4 . 2● .

The reason i● taken from the infinite dimension of Gods mercie , Reason . whereof I may lay , as Simonides in Tully , De natur Deor. lib. 1. who being demanded what God was , still ●●sired more time , &c. Hee alwayes delights in mercie more than in justice ; to bee called a God of mercie is a title wherein hee delights much ; but that he is called a God of judgment , I finde not passing twice , in Isa. 30.18 . and in Malac. 2.17 . Marke how hee proclaimes himselfe , Exod. 34.6 , 7. The Prophet tels us , Isa. 28.21 . that it is a rare thing with God to execute judgement . The Lord shall stand as upon mount Perazim , that he may doe his worke , his strange worke : Hee is much like to Od●vius ; Vtinam nescirem literas , Would I knew not my letters : Much like to Cato , Non memini me percussum , I remember not that I was stricken : Much like to Phocion , Filius mens non ulciseatur injurias , Let my sonne not be revenged of injuries : Not like to Theodosius , who put the Thessalians to the sword for the sake of few , but like Caesar in Plutarch , who made the men of Cnidium free Denisons , because of Theopompus ; or like Darius that milde Persian Generall , who spared Delos ; He is so glad of the conversion of sinners , that he stands waiting and looking for them , Isa. 65.1 , 2. It pleaseth him so well , that the verie Angels rejoyce at it , Luk. 15.10 . And it is Gods ordinarie course to watch all opportunities , and seeke all occasions to shew mercie , as Gen. 18. at Abrahams suit for Sodome , hee would have spared the whole Citie for ten righteous persons : and Ier. 5.1 . If one righteous man might bee found , hee promiseth to pardon all the rest for his sake .

Where I meet with the errour of the Donatists and Novatians , who denied repentance , Vse 1 and receiving again into the fellowship of the Church , unto all those that shrunke from the profession of faith in time of persecution , or fell into manifest offences after Baptisme ; whereas the word is flatly against it in many particulars , as 2 Cor. 2.6 , 7 , 8. where the Apostle speaking of the incestuous man , he saith ; It is sufficient to the same man , that he was rebuked of many ; so that now you ought to forgive him , and comfort him , that hee bee not swallowed up of overmuch heavinesse ; Wherefore I pray you to confirme your love towards him . And Matth. 18.22 . The brother must bee forgiven untill seventie times seven .

2. Vse 2 Let no man ( albeit hee have beene never so great a sinner , or never so often fallen and offended ) despaire of Gods mercie ; for then hee will not bee more fearfull to commit sinne , but more willing to fall into it : for hee that despaires , reasons thus with himselfe ; It can prejudice mee nothing that I am a drunkard , for I am already out of all hope of Heaven : That I prophane the Sabbath ; for I have no hope of glorie : why should I serve the Lord ? I am none of his sonnes : please him ? I am none of his servants : run ? I look for no garland : fight ? I look for no crowne : strive ? I shall not enter in at the strait gate : pray ? I shall nor be heard : sow in teares ? I shall never reape in joy . But let a sinner acknowledge , and bewaile his offences before God ; labour to forsake sinne , and lead a new life ; learne Davids rule , Eschew evill , and doe good , Psal. 34.13 . the Prophet Ezekiels rule ; Cast away your transgressions , and make you cleane hearts , Ezek. 18.31 . the Prophet Isay's rule ; Cease to doe evill , and learne to doe well , Chap. 1.16 , 17. And then comfort your selves as God comforts them , vers. 18. I would have all sinners to resolve with the servants of Benhadad , when an hundred thousand of his armie were slaine in field , and seven and twenty thousand by the falling of a wall upon them , as 1 King . 20.29 , 30. Then his servants said unto him , we have heard that the Kings of the house of Israel are mercifull Kings ; O homo , qui t●lam attendis peccatorum multitudin●● , ●ar non attendis omni●oten●iam calestis Medici ; cum enim Deus velit quia bonus est , & possit quia omnspotens est : &c. Aug. de temp. Serm. 58. wee pray thee let us put sack-cloth upon our loynes , and ropes about our neckes , and goe to the King of Israel , it may be he will save us alive , 1 King . 20.31 . It was a good saying of Augustine ; O man , that considerest the multitude of thy sinnes , why considerest thou not the omntipotencie of the heavenly Physitian ; seeing that God will , because he is good , and can because he is omnipotent , he shuts the gate of Gods love against himselfe , who beleeves that either God cannot , or will not have mercie on him . And an excellent meditation of Chrysostome ; If thou beest wicked , thinke of the Publican ; Si impius es , cogita publicanum ; si immundas , attende meretricem ; si homicida , prospice latronem ; si iniquus , cogita blasphemum ; peccasti ? poenitere ; millies peccasti ? millies poenitere . Chrysost. hom. 2. in Psal. 50. if uncleane , consider the harlot ; if a man-slayer , looke upon the theefe ; if unjust , thinke on the blasphemer ; hast thou sinned ? repent ; hast thou sinned a thousand times ? repent a thousand times . Heaven gates are never shut when penitent sinners knocke : Hee that for ten mens sakes would have spared Sodome , will spare them : Yet this is no encouragement to sinne ; for mercie must not make us sinne , but feare to sinne ; as Psalm . 130.4 . Hee that sinnes in hope of mercie , shall finde none ; for presumption is nothing else but a vaine hope , or an high house on weake pillars . He that saith , I will sinne , and bee sorrie , and escape , God will not see , or not bee angrie , or not punish , and so wrong God with his prayer , as much as with his offence , that suggests to himselfe vaine hope of never too late , as if hee could command either time or repentance , and deferre the seeking of mercie , till hee bee betweene the bridge and the water , shall finde little favour . See Deut. 29.19 , 20. A word of the reason .

For God is able : ] It is a great comfort to men in distresse , and sinne , and trouble , that the God whom they serve , is able to restore and to helpe them . In Isa. 45.23 . I have sworne by myselfe , the word is gone out of my mouth in righteousnesse , that everie tongue shall sweare by mee , and everie knee how unto mee . Thus the Prophet comforts himselfe ; The Lord is King bee the earth never so unquiet , Psal. 99.1 , 2. This was it that comforted the three children ; Behold , the God whom wee serve , is able to deliver us , &c. And so I come to the proofe and confirmation of this argument .

VERS. 24. Vers . 24 For if thou wast cut out of the olive tree , which was wilde by nature , and art grafted contrarie to nature into a right olive tree ; how much more shall they that are naturall branches be grafted into their owne olive tree ?

BEcause an argument à posse ad esse is infirme , The Scope . an argument shewing that God can doe it , to prove that hee will doe it , is but weake : therefore here hee goes about to shew , not onely that God can , but that hee will graft them in againe : The argument goes thus : If God did that which was so hard , much more will hee doe that which is more easie ; if that which was unlikely , then much more that which is ordinarie and naturall : But the engrafting of a wild olive branch into the right stocke , is hard and strange ; yet this hath God done : therefore hee will not faile to engraft the true branches ( though now cut off ) into their owne stocke , which is both ordinarie and easie ; this is the meaning . The parts are two : 1. An Antecedent . 2. A Consequent . The parts . In the Antecedent note a two-fold condition of the Gentile . The former what they were , cut out of the wilde olive . Secondly , what they are , engrafted into the right olive contrarie to nature . To begin with the first . There bee two kindes of olive trees that bee wilde and barren , as Plinius relateth . From whence comes a two-fold conclusion . See before , vers. 17. I come to the condition wherein now they are .

Engrafted contrarie to nature into a right olive tree : ] 1. Because they bring forth fruit according to the stocke , not after their owne kinde ; so Ambrose . 2. By grace , therefore contrarie to nature . 3. Beyond the power of nature to alter and change themselves . The Conclusions are many , I make choyce first of this .

That mans calling , Doct. 1 and comming unto God is far beyond the power of nature . Or thus . Man before grace can neither worke , nor wish himselfe any thing that is good ; as in Rom. 6.20 .

2. Doct. 2 God will alter the verie course of nature for his childrens good : Hee preserves quite contrarie to nature , as Ionah , the three Children , and Daniel . Of all beasts the Lion is most cruell ; of all elements , fire and water most unmercifull ; of all fishes , Leviathan and the Whale is most devouring ; yet these hee alters for his childrens good . The den of Lions like a soft and easie bed for Daniel ; the fornace like a pleasant garden for the Iewes ; the sea like to a wholesome bath , or pleasant fountaine , to Ionah . When Israel is in danger , hee alters then the course of the sea , and turnes it into a wall ; when they are to passe into Canaan , hee makes the rowling waves of Iordan to goe backe , and stand on an heape ; when Ioshua is in the field against the five Kings of the Amorites , if it bee like to grow darke before the discomsiture ; the Lord will make the Sun to stand in the valley of Gibeon , and the Moone in the valley of Ajalon , Iosh. 10.12 . God doth as Physitians doe with poyson , alter the venomous quality , and turne it into a soveraigne antidote , De Paeuit . lib. 1. cap. 3. De veneno antidotum , saith Ambrose .

Learne then , Vse . that it shall goe well with those whom God loves , though all ordinarie meanes be against them . There be two conclusions that will make it good . The one ; God saves his , when all meanes are against them . The other ; Hee confounds the wicked , when all meanes are for them . There is nothing that can doe thee hurt , if thou be Gods ; hee will so alter the natures , and mitigate the rage of enemies , that none of them shall hurt thee . And so I come from the Antecedent to the Consequent , containing the Apostles argument .

How much more shall the naturall branches bee grafted : ] Doct. 1 The first Conclusion : The experience of Gods former love should worke assurance and confidence , that he will be good to us afterwards . Experience is the breeder of hope . So David , 1 Sam. 17.34 , 35 , 36 , 37. So Iacob , Genes. 32.10 , 11. In Heb. 11.30 . By faith Israel passed over Iordan , &c. As Matth. 4.6 . Gods proceeding with others should be lessons for us , as whether it bee in judgement , vers. 21. or in mercie : Thus God comforted Isaac ; I have been the God of Abraham , therefore feare not , for I will blesse thee , Genes. 26.24 . They that desire more may peruse Deut. 11. it will give abundant satisfaction .

The Vse is : To teach us to keepe a register of all Gods goodnesse to our selves , Vse . and others in former times , that they may bee as stayes and comforts for us in time of need : to remember how suddenly and strangely God provided bread for the people of Samaria , 2 King . 7. may comfort us in famine : How hee defended Elisha with fierie horses and chariots , 2 King . 6.17 . may comfort us in time of warre : How he walked in the midst of the fornace amongst the three children , Dan. 3.25 . may comfort us in time of persecution : How hee received the idolatrous Gentile , may comfort us in the times of sinne . I come to a second .

God working of great matters beyond nature for his Church , should make us confident , Doct. 2 that in matters that be more easie and ordinarie he will not faile . The bringing of a people out of a Kingdome bent to keepe them in bondage and subjection , should make us confident , that God ( who is the same that he was then , and loves his people as well as he did then ) will bring his Church and Children from the furie of all enemies . If he have formerly restrained the mouthes of Lions , hee will keepe the wicked mouthes of reviling Rabshekehs , that slander the hope of the living God . If hee have quenched the flames of fire , hee will quench the flames of persecution and trouble . If he have received Gentiles that were enemies , he will surely receive the children . If strangers , hee will surely receive his sonnes . If hee have given life to the dead , he can easily preserve it where it is . If hee have fed and preserved when all meanes were past ; much more will he where the meanes faile not . Thus the Holy Ghost reasons , Rom. 8.32 . He who spared not his owne Sonne , but gave him for us all to death , how shall hee not with him give us all things . Quid negabit filus , quidedet ut sit pater . What will he deny his sonnes , who gave himselfe to be their Father ; saith Cyprian : which is an excellent comfort and incouragement for us , for whom God hath wrought such extraordinarie and wonderfull things ; hee delivered us from Aegyptian darknesse , a wonderfull worke ; from a Spanish Armado , a wonderfull mercie ; from a Popish Powder-plot , a wonderfull favour ; great and manifest tokens of love ; and such as ought to worke in us , both faith to trust in him for smaller matters , and grace to serve him with more obedience : I wish it could not be said of us , as it was of Chorazim and Bethsaida , Matth. 11. Woe be to thee Chorazim , &c. for if the great wonders wrought for us , had beene wrought for Heathens and Pagans , they would long ere this time have both beleeved and repented . There is yet a point or two .

God hath a love to the naturall branches , Doct. 3 even when his hand is upon them . Aug. Confess . lib. 2. cap. 2. Percut is ut sanes , occidis nè moriamur ; as Augustine speakes . But the maine point is this : Doct. 4 Though Gods children be sometimes farre gone in sinne , yet shall they never be quite cast off : Lot farre gone in incest , Noah in chunkennesse , David in adulterie and murther , Manasses in idolatrie , Peter to a deniall of Christ , yet at last received againe . The Prodigall far gone , but at last comes home , and his Father receives him againe ; the reason is Gods infinite mercie , who rejoyceth more in shewing mercie , than in doing justice ; as above . And so I come from that part of the Chapter which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or hortatorie to the Gentiles , that they exalt not themselves ; to that which is propheticall to the Iewes , that they may not despaire .

VERS. 25. For I would not brethren , Vers . 25 that yee should be ignorant of this mysterie ( lest yee should be wise in your owne conceit ) that blindnesse in part is happened to Israel , untill the fulnesse of the Gentiles be come in .

THe whole Prophecie reacheth to vers. 33. The parts . The maine proposition of it ; God will assuredly call the people of the Iewes in his appointed time , vers. 25. The reasons to prove it , from vers. 26. to vers. 33. I know not better how to part this verse , than into these two branches : The one , a deepe and profound doctrine ; viz. Blindnesse in part is come to Israel : The other , the attention craved , and the way that is made to come unto it . With this I begin . The circumstances moving attention are , 1. His kinde compellation , Brethren . 2. His affection and godly desire for them , that they should not be ignorant . 3. The depth and excellencie of his doctrine , a mysterie . 4. The use of that mysterie , to keepe them from being arrogant , wise and proud in their owne conceits . I begin with the compellation .

Brethren : ] A kinde and gentle speech , intimating his love to them , begging their love unto him ; and ministers this conclusion :

That men are most willing to learne of him whom they affect and love : Doct. Therefore the Apostle writing to the Churches , alwayes in the first place goes about to winne their hearts unto him , by showing how dearely and tenderly hee loves them , as Rom. 1.9 . God is my witnesse , whom I serve with my spirit in the Gospell of his Sonne , that without ceasing I make mention of you alwayes in my prayers . So to the Corinthians , hee would win their love both by praying for them ; I wish you grace and peace from God the Father , and from our Lord Iesus Christ : and by thankfulnesse and joy of his heart , that God had respected them : I thanke my God alwayes on your behalfe , 1 Cor. 1.3 , 4. To the Philippians ; Brethren , I have you in mine heart , Phil. 1.7 . And God is my record , how greatly I long after you all , vers. 8. To the Thessalonians ; What is our hope , or joy , or crowne of rejoycing , are not even yee , &c. 1 Thess. 2.19 , 20. Thus doe Gods Messenges endevour by love , by prayer , by taking paines , towed the hearts of the people unto them , that being in love with their persons , they may give the better eare to their instructions and lessons .

The use is , Vse 1 to teach us Ministers so to behave our selves , that wee may win the love of that people whom wee teach : But how ? Not by forbearing them in their sinnes , not by applanding their ill wayes , not alwayes by comming in a soft and still voice , not by such faint reproofes as old Eli used to Hophni and Phinehas ; This is not well that I heare of you , doe it no more : but by praying heartily for you , this should make you love us ; by preaching painfully unto you , this should make you love us ; by living honestly among you , this should make you love us ; by shewing you your sinnes , this should make you love us ; by pulling you out of the fire , this should make you love us ; not thinke us enemies , because wee tell you the truth , Gal. 4.16 . but lovers and friends , because wee shew you the way wherein you must walke , we teach you those graces that you must cherish , we name you those weeds which you must plucke up , and those sinkes which you must cleanse and purge , if you will be saved .

Secondly , to teach you , Vse 2 that your want of love to them makes you profit little by their paines . Ahab will not be ruled by Micaiah , nor heare the truth hee speakes , because hee hates the man , 1 King . 22.8 . Did you profit by them , you would love them , as the Galathians did Paul , Gal. 4.15 . you would have pluckt out your owne eyes to doe them good , and be as sorrowfull for the losse of them , as the Elders of Miletum were to part with the Apostle . They wept sore , and fell upon Pauls necke , and kissed him , gushing out with teares to heare the passionate words that came from him , that they should see his face no more , Act. 20.38 .

2. From the compellation , note ; That the teacher and they that are taught , should both live and love as brethren . Doct. 2 Sometimes they are compared to a father and children , 1 Cor. 4.15 . Sometimes to a mother and her children , Gal. 4.19 . This love they should manifest ; first , in praying one for another : he for them , as Paul , Rom. 1.9 . and they for him , Ephes. 6.19 . Secondly , by supplying the wants of one another ; He to minister things spirituall unto them , and they things temporall unto him ; as the Apostle speakes , 1 Cor. 9.11 . Thirdly , by a reciprocall and mutuall rejoycing at the well-fare of each other : Hee must rejoyce when they doe well ; for what is our crowne and rejoycing ? &c. 1 Thess. 2.19 . It is life to a Minister to see his people stand fast in the faith , Cum plangentibus plango , cum singulis pectus meum copulo . Cypr. de Lapsis , Sect. 3. 1 Thess. 3.8 . I mourne with them that mourne , I joyne mine affection with all ; saith Cyprian . They also must rejoyce at his well-doing , plucke their eyes to give him , thinke his verie feet beautifull , Rom. 10.15 . What member will not rejoyce at the well-fare of the eye that guides it ? What sheepe will not rejoyce at the well-fare of the Shepherd that feeds it ? What childe will not rejoyce at the well-fare of the father that begot it , of the mother that bare it , that toyles and labours to bring it up ? But I come to his affectionate desire to them .

That they should not bee ignorant : Doct. One maine care of a good Minister is , the expelling of ignorance out of their peoples hearts : For the enforcing of this point , marke , 1. The ill fruits of this sinne . 2. The punishments for it ; And both of these should improve the Ministers care in redressing it . The second Conclusion is positive : That the chiefest care of a Preacher of the Gospell , should be to instruct his people , so that their soules may bee saved , as vers. 14. I come to the third : the depth and profoundnesse of this matter ; a mysterie .

A mysterie : ] This word imports a thing unto men unknowen , or of men not sufficiently understood . The first Conclusion is ;

The depth and weightinesse of points delivered , Doct. should command devout attention in them that heare . So David , being to teach the whole dutie of man , the feare of the Lord , bids them come & hearken , Psal. 34.11 . So Salomon ; I will speake of excellent things , my lips shall teach things that bee right , therefore hearken and give eare , Prov. 8.6 . Therefore when God spake to his people of the extirpation of idolatrie , and they gave no heed , the Lord growes angrie to punish them ; Psalm . 81.11 . My people would not hearken , therefore I gave them over : It is verie memorable that is reported of Constantine the Great by Eusebius , who being requested by Divines that disputed before him , that after long standing he would sit down & take his case , answered , Nesas est habitis disputationibus de Deo , &c. Euseb. de vita Constant . lib. 4. c. 33. It is an impious thing ( saith he ) to heare negligently disputations concerning God . And it is written for the commendation of Mary , that when Christ spake of doing his Fathers businesse , she pondered them , & laid them up inher heart , Luk. 2.51 . When the matter is deepe and excellent , then must the attention be devout and deepe . When Moses his doctrine drops as the raine , and his speech distils as the deaw , and as showres on the herbs , then must both heaven and earth give eare and hearken , Deut. 32.1 , 2.

The Vse is ; Vse . to teach you with what devotion you ought to appeare before the Lord , to heare the mysteries of godlinesse : for everie point of godlinesse is a mysterie , as the Apostle speakes , 1 Tim. 3.16 . But my purpose is not to discourse of this mysterie , untill I come to the parts of it ; onely thus much I pray you remember out of Calvin ; That if any man wonder , why God will call this people , or why he will not call them all , or why hee will call them no sooner ; Of him remember it is a mysterie , which no man can evidently demonstrate , untill the effect and event doe make it plaine : onely a word of the use of this mysterie , and then I come to handle the parts of it .

Lest you should be wise in your owne conceits . ] I passe the common note ; That the more ignorant men are , the more proud they are of their knowledge ; for knowing but little , when they have that little portion they thinke they have all : The note that I would commend is this :

God would have no man proud of any thing which he enjoyes : Doct. Therefore hee reproves the Pharisie , that in comparison of himselfe despised others , Luk. 18. Therefore is that sharpe reproofe of the Corinthians ; You despise the Church of God , and shame them that have not , Doe I praise you in this ? no ; I praise you not : 1 Cor. 11.22 . And so I come to the three branches of this mysterie ; whereof the first is , viz.

That obstinacie in part is come to Israel : ] Wherein note first the judgement , what it is ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , obstinacie . 2. Vpon whom , it is Israel . 3. The extent of it , in respect of the parties , it is not upon everie particular ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in part . I begin with the first . The word in the originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is , concretio in callum , a growing together into an hard thicke skin .

In this observe ; First , the author whence this hardnesse came ; that you may see at vers. 8. God hath , &c. Secondly , why God sent it , to punish them for precedent sinnes : From the author , the conclusion may bee this ; Hardnesse of heart is justly brought upon man by God , as vers. 8. I come to the second . God punisheth them with this sinne , for the committing of other former sinnes . Doct. So did he with the Gentiles , Rom. 1. They turned the glorie of the incorruptible God , into an image made like a corruptible man , &c. vers. 23. Therefore God gave them up to uncleannesse , vers. 24. They turned the truth of God into a lye , vers. 25. Therefore God gave them up to vile affections , vers. 26. They regarded not to know God ; therefore God delivered them up to a reprobate minde , vers. 28. The same you may see in 2 Thess. 2.10 , 11. Because they beleeved not the truth , therefore God gave them over to beleeve lies : And as hee proceeded with these Gentiles , so hee doth with the Iewes ; My people would not hearken , Israel would not obey ; therefore I gave them over : Psal. 81.12 . An example of this you have in David , hee commits adulterie and murther , and God suffers first one of his children to lye with another , and then one to murther another , 2 Sam. 13. Lot is drunken , and God suffers him to commit incest after it , Gen. 19.32 . So true is that of Salomon , Prov. 22.14 . The mouth of strange women is a deepe pit : See August . De natura & grat . contra Pelagian . cap 22. hee that is abhorred of the Lord shall fall therein .

This may teach us to expel vice ; it is as a threefold cord , Vse . to keepe us from giving way and passage to any one sinne , lest it be but the opening , to let armies of them in upon us ; to keepe from that flowing sinne of drunkennesse , lest that bring adulterie , as Prov. 23.33 . a a Nunquam vidi ebrium & castii . Hier. in Tit. 1. I never saw a drunken man a chaste man ; saith Hierom. b b Quem non vicoat Sodoma , vicerunt vina . Whom Sodome had not overcome , wines overcame ; speaking of Lot . c c Et ad unius horae ebrietatem undavit eafoenora , quae per annos sexcentos sibrietate contexerat . Hier. ad Occan. Epist. 83. And in one houres drunkennesse he uncovered those thighes , which he for six hundred yeares by sobrietie had covered : saith the same Hierome . Take heed of adulterie , lest that open a gate for murther , as it proved in David , 2 Sam. 11. Take heed of disobedience , lest God punish it by giving us over to our owne lusts , Psal. 81.12 . Take heed of an unbeleeving heart , lest God give us over to beleeve lies , 2 Thess. 2. Take heed of doing one sinne , lest God punish thee by letting thee fall into another . The particular sinne punished is contempt of the Gospell : there is nothing that God punisheth sorer than contempt of the Gospell , as vers. 11. I come to the parties .

Israel ] that is , by a metonymie , the people of Israel , that had the prerogatives and gifts above others . Conclus . Doct. The importunate clamour of sin will bring Gods hand to punish where his mercies have beene most abundant . I may say of him as Seneca said of Augustus , Paenas dat dum paenam exigit . Sen. de Clement . lib. 1. cap. 10. It is a grievous punishment to him to punish others : and yet so clamorous is mans sinne , that it inforceth him sometimes to whet his glistering sword , and his hand to take hold of judgement , and make his arrowes drunke with their bloud , Deut. 32.41 . It is a grievous paine for him to punish , and therefore when hee goes to strike , it comes with Ah and Alas , Isay 1.24 . and yet so clamorous is mans sinne , that it will let God have no rest , till hee become to Ephraim as a lion , and a lions whelpe to the house of Iudah , as he speakes , Hos. 5.14 . It is most true which God proclaimes of himselfe , He is mercifull , slow to anger , abundant in goodnesse , Exod. 34.6 . It is most true which the Prophet speakes of him ; The Lord shall stand as upon mount Perazim , be wroth as in the valley of Gibeon , that he may doe his worke , his strange worke , Isay 28.21 . He is like unto Octaviue , Would I knew not my letters : Vtinam nescirem literas . Suetonius in vito Octavii . yet such is the importunitie of mans sinne , that it may seeme to say unto God , as Iacob said to the Angell , I will not leave untill thou have punished this people . God would not punish , but they provoke him to destroy them , saith Salvianus . Deus noluit punire , ipse extorquent ut pereant . De providen . li. 1. It deales with God as Dalilah did with Sampson , Iudg. 16.16 . importunes againe and againe , untill that tender father , whose bowels are rolled and turned within him , turne angry Iudge , to take revenge where he was wont to cherish ; And to give that Israel unto hardnesse of heart , whom he was wont to embrace in the armes of his mercie and love . Therefore is sinne sometimes said to smoake up to heaven ; sometimes to cry unto heaven , as Sodomes sinne , Gen. 18.21 . I come to the use .

Come hither Ierusalem and learne : Vse . Though thou be the vine which Gods owne hand hath planted , thy spirituall whoredomes importune the Almightie to fill thee with bitternesse , and make thee drunken with wormwood , Lam. 3.15 . Come hither Sodome and learne : Though thou be like the garden of the Lord , and fruitfull like the vallies of Aegypt , Gen. 13.10 . yet thy uncleannesse importunes the Almightie to burne thee to ashes , and turne thee into an Asphaltite lake , to destroy thy inhabitants , and all things that grow upon the earth , Gen. 19.25 . Come hither Babylon , and learne : Though thou be for greatnesse more like to a region than a citie ; for beantie , the Lady of Kingdomes ; for prosperitie , canst say of thy selfe , I am , and no other , Isay 47.8 . yet thy pride importunes the Almightie to turne thy pleasant palaces into places for dragons and ostriches , a wildernesse for Satyres to dance in , and for Zim and Ochim to lodge in , Isay 13.21 . Come hither Laodicea , and learne : Thy lukewarmnesse importunes the Almightie to spue thee out of his mouth , Apoc. 3.16 . And let us of this Land and Kingdome learne ; what though wee have Kings like David , and Princes like to Iosiah , Iudges like Othniel , Lawyers like Elias , Prophets like Elisha , Governouts like the Centurion , women like Abigail , houses of learning beyond Najoh in Raniah , yet all these cannot cover our heads in the day of wrath . The pride of our hearts importunes the Almightie to deale with us as he did with Babylon ; the wantonnesse and loosenesse of our land importunes the Almightie to deale with us as he did with Sodome ; the idolatrie that hath got her selfe so many lovers and favourites , importunes the Almightie to doe with us as with Ierusalem . We have those that sweare and forsweare , which makes God lay siege to the walls of our Cities , till it devoure the stones and timber of it , Zach. 5. We have those that rise early to follow drunkennesse , which cals for a woe upon us , Isai . 28. We have those that prophane the Sabbath , this importunes the Almighty to set a fire in our gates , Ier. 17.27 . Wee have those that are of the minde of Iulian , that would root out the learned : Carion Chron. lib. 3. Those that rob the house of God , like Bremis in Propertius , and say God is rich enough : Those that muzzle the mouths of the oxen that tread out the corne , and say with William the second , having in his hand at the time of death the Bishoprickes of the Arch-bishop of Canterbury , Winchester , and Salisbury , and twelve Abbeyes , the bread of the Lord is sweet : Those that rob God in tithes and offerings , and therefore bring a curse upon the land , Mal. 3. vers. 8 , 9. It would grieve a heart of iron to thinke what multitudes and nests of vipers are bred amongst us , who are like the wombe that beares them , and make to totter & reele the very pillars and foundations of that land & kingdome that breeds them : What then should our care be , but to reforme these sinnes that are able to sinke whole townes and kingdomes : The custome of swearing , for because of oaths a land mourneth , Ier. 23.10 . Ignorance , want of mercy , want of truth , for because of these the land shall mourne , Hos. 4.3 . To labour for the suppression of all iniquity , for that makes the earth to reele to and fro like a drunken man , Isay . 24.20 . and let every man that loves our nation , that loves our Church or Kingdome , helpe with their hands , if not with their prayers , and the Lord be with us , and grant good successe ; and so I come to the universality and reach of this punishment in respect of the subject .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in part ; that is , this obstinacie is not totall , but partiall , lies not upon every one , but some only , as Anselmus ; Ambrose referres it not to the number blinded , but to the time that this blindnesse should last . But that s noted in the next clause of the mystery . I take it to bee meant of the number , as if he should say , that even in the time of this generall obstinacy God did preserve some unto himselfe .

I conclude , Doct. There hath never beene any such generall hardnesse and revolt from God . but God hath preserved a Church among them to himselfe . In the sixth of Esay and the last verse , There shall be desolation in the midst of the land , but yet in it shall be a tenth , and shall returne as an Oake or Elme , which have a substance in them when they cast their leaves . The Aslyrian may make the people of Ierusalem like the trees of a forrest cut downe , so few that a childe may tell them , Isay 10.9 . Yet some of that few belongs to the mighty God , vers. 21. If ever God had wanted a Church , surely it should have beene in the time of those ten bloudy persecutions , begun under Nero , An. Dom. 65. when Peter and Paul were beheaded ; Omphrius Fast . lib 2. continued under Domitian , when Iohn was banisht into Pathmos ; under Trajane , when Ignatius Bishop of Antiochia ; under Antoninus , when Polycarpe ; under Severus , when Leonides the father of Origen were put to death , untill the end of the bloudy reigne of Dioclesian . Que tempere universus orbis sacro martyrum cruore insectus . Neque unquam . majori triumpho vicimus , quam cum 10. annorum strage non potuimus vinci . At what time the whole world was drowned and drunken with the holy bloud of the Martyrs . Nor at any time overcame we with greater triumph , than when we could not with ten yeares slaughter be overcome . Or if ever Gods Church could have beene quite pulled downe , in likelihood it would have beene in the time of Antiochus Epiphanes , when he entred the Temple Ierusalem , burned the bookes of Moses and the Prophets , proclaimed feasting and riot in the house of God , and put to death both young and old that would not renounce the Law which Moses had delivered . Carion Chron. lib. 2.

The reason is Gods true and constant promise touching the continuall keeping and preservation of his Church : I will marrie thee unto me for ever , Reason . Hos. 2.19 . And to shew that hee will never part with his Spouse againe , he saith , hee will doe it in faithfulnesse , vers. 21. From whence I may take just occasion to answer that Popish slander : That undoubtedly wee are not the Church , because the Church was ever , wee never heard of till Luthers time . My reply is : That the Apostles and the Primitive Church , for almost six hundred yeeres after Christ , taught as wee doe , and ever since there have beene some that have contended for the maintenance of that faith which we professe . In matter of Supremacie they taught as we doe , till after Gregories time , which was six hundred yeeres after Christ . Yea , Gregorie himselfe writing against Iohn of Constantinople ; a a Si quis se appellaverit Episiopum universalem , is est Antichristus , considentè . dico . Greg Epist. lib. 6. Epist. 30. If any shall call himselfe universall Bishop , I say it considently that hee is Antichrist . In matter of the Sacrament , for 1000. yeeres together , b b Cypr. Epist. 71. the people received the wine as well as the bread c c In 1 Cor. 11. liect . 6. Aquinas cannot deny . In the point of Images , at first the Church admitted no Images at all , as d d In Catechism . Erasmus and * * Epist. lib. 7. Epist. 109. Gregorie sheweth . Yea , e e De Invent. lib. 6. cap. 13. Polydore Virgil confesseth , That the Fathers condemned Images for feare of idolatrie . And this continued till the second Nicene Councell , as f f Instit. lib. 1. cap. 11. Calvin proveth . But now of late the g g Sess. 25. Trent Councell , and h h De imagia . Sanct. lib. 2. cap. 14. Bellarmine have given unto them divine honour . Not to trouble you long ; i i Jn praesat . & n●tive 45. Bristow confesseth ; The truth is , that some have beene in all ages of the Protestants opinion . And k k Catal. Test . veri atie . Illyricus remembers one Reynerius , who discoursing of the Waldenses , a people for substance of the Protestants religion , saith , they are in all the Cities of Lombardy and Provence . No Sect hath continned so long ; some say it hath beene since Pope Sylvesters time ; some since the Apostles ; They beleeve all articles concerning God , but they hate the Church of Rome ; so that wee have had a Church , and our religion before Luther . I come to a second point .

In part ] There is no question but this was the greater part , onely a small remnant that God reserved , as vers. 5. Even so at this sime there is a remnant . Though the people of the world be many , yet they that belong to God are not many , as vers. 5. And so I come to the second branch of the mysterie :

Vntill the fulnesse of the Gentiles be come in . ] Exposition . The Apostle taught them before , that the hardnesse of the Iewes should come to an end ; here he sets downe the time when it shall be , untill the fulnesse of the Gentiles shall come in . By this fulnesse is meant Gods Church gathered , out of all Nations , by the preaching of the Gospell ; not that all Nations shall bee converted : for then the Church should have no enemies , nor should there be any truth in these Prophecies of the Apostasie of Antichrist , and the small number of Beleevers in the last times . But this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies the turning of great multitudes of all Nations to the faith of Christ ; such as hath not beene of old , no not in the time & at the preaching of the Apostles . I omit that doubt and question , whether the fulnesse of the Gentiles shall be so come in , that after the conversion of the Iew , no more Gentiles shall bee called ; for I beleeve , that to the end the Word shall worke upon the Gentile , as well as on the Iew : I shall say somewhat of it in his proper place . In this branch of the mysterie observe , first , the period of the miseries of the Iewes ; secondly , the complement of the happinesse of the Gentiles , the one noted at the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , untill ; the other in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fulnes . In the former , which I call the period of the miseries of the Iewes , I note first , that there is no people so farre gone in sinne , but when they returne God will receive them , as vers. 23. Secondly , though obstinacie lye upon them verie long , yet before the end of the world they shall be called againe . The reasons : 1. The first fruits of the Iewes converted , as Iohn the Baptist , old Simeon , and the Apostles ; and here and there some in later times , Egisippus , the writer of Ecclesiasticall Historie , a Iew. Bucolcerus , about the yeere 162. in the time of Antoninus the Emperour : and the Magdeburgenses report of one in Spaine , Cent. 13. Anno 123. 2. From the testimonies of Scripture , which shew that the first fruit were holy , the root whence they came holy : Therefore the branches and the whole lumpe is holy , not by internall sanctitie , but Deo foederati , children of the Covenant , and therefore shall certainly bee called . 3. From the drift and project of the Apostle in this Chapter : But this point meets mee in the next verse , onely let us make this use , as vers. 11. 2. Vpon this ground , mee thinkes it is not well done to banish them our Coasts , Balaeus Appendix , ca 6. cent. 4. as from England , by a London Councell , Anno 1291. in the time of Edward the fourth : nor to murther , as Anno 1278. the Iewes were murthered in England . Many other hard presages , Balaeus cent. 4. cap. 6. see Magdeburgens . cent. 13. chap. 15. It is unfit to use them so hardly , whose conversion wee must pray for , and hope for , and helpe forward .

I come to the complement of the felicity of the Gentiles , their fulnesse is come in : Exposition . By fulnesse saith Beza , he meanes not every particular Gentile , but the Nations in generall ; nor is it to be understood of an universall enlightning of the whole world at the time of the Iewes conversion ; for in the Apostles time the word was generally preached unto all the unknowne and inhabited Nations of the world ; as Col. 1.6 . The word of truth , which is the Gospell , as come unto you , even as it is to all the world : and it is preached to every creature , vers. 23. Now that the Gospell should the second time bee publisht and divulged over the world , we have neither Scripture nor commission for it . For first , Apostolicall gifts and callings , most necessary for so great a work , are ceased many hundred yeares since . Secondly , at Christs comming there shall be almost no faith , that is , sound doctrine and zeale , as Luk. 28.8 . When the sonne of man commeth shall he finde faith on the earth ? and yet his comming will be shortly after the calling of the Iewes . Thirdly , it may be that the Gospell shall be revived in many kingdomes where it was planted before , in and neere those places where the Iewes shall bee after their generall calling , but shall not be generall . They therefore that looke for an universall preaching , may sooner see Christ comming the clouds of heaven . So that I say by fulnesse is meant a great concourse , as Calvin ; or the nations in general , as Beza .

The first point is the effect of the Gospell : Doct. Be it never so much opposed , it shall convert in all Nations the full number that belongs unto God . Therefore is it the power of God to every one that shall be saved , Rom. 1.16 . and It shall prosper in that for which I send it , and not returne void , Isay 55.11 . By it wee must be saved if wee belong unto him , 1 Cor. 15.2 . and as it was in the Apostles time , the word was opposed , and still it prospered ; trodden downe , and still it grew ; though the sower were martyred , yet the Gospell still tooke root , and spread it selfe to the end of the world : So now , be it never so much envied , opposed and hindered , it shall gather the elect from the foure winds , and be preached til all the Lords flocke be gathered , and turned unto the Lord .

From hence learne , Vse 1 how fearfull a case it is to be deprived of the Gospell : it is to be feared that in such places the Gospell hath had his full working , and that where it remaines not , God hath already gathered his wheat , and the remainder are but tares and chaffe . Secondly , that where it is preached plentifully , there the Lord hath as yet a great harvest , and many of his elect as yet to be gathered . Vse 2 Which should stirre you up to pray to God for a blessing upon our labours , that wee may gather them that are to be gathered , and wee may quickly see the consummation or our evill dayes , the comming of Christ in the clouds , the resurrection of the just , and heare that voice of Come yee blessed of my Father , inherit the kingdome , &c. In a word to shew the mysterie . I doe conceive that the mysterie in the fulnesse of the Gentiles is in this point . Whether the fulnesse of the Gentiles shall be such , that after the calling of the Iewes no moe Gentiles shall be converted ; because he said that their fulnesse is come in already . I doe well remember the rule of Augustine ; Faithfull ignorance is better than rash knowledge . Melior est fidelis ignorantia quàm temeraria scrert . tia . Aug. mverb . Apost. serm. 20. And though it may seeme , that before the conversion of the Iewes , the Gentiles fulnesse shall be so great , and after their conversion the time so short , that therefore there shall be no more converting of any moe Gentiles ; yet is it not unlikely , that even after the calling of the Iew , some Gentiles may be converted . First , some shall be converted at the eleventh houre , as it is in the parable in Matth. 20. not only at the end of life , but at the end of the world there will be some wise virgins with oile in their lamps , some corners of good ground that will receive the good seed that s cast into it . Secondly , after the turning of the Iewes , there shall be better meanes to convert the Gentiles than ever before : First , more cleare understanding of the Scriptures : secondly , such zeale and practice of holinesse in the Iewes , as cannot chuse but provoke many Gentiles to follow them . Melto efficacior est vo● boni opevis , quàm clegentis sermonis . Bern. su●er Cant. serm. 59. The voice of a good worke is farre more effectuall than the voice of an eloquent sermon , saith Bernura For as it is most true which I finde in Hierome on Ezek. 16. Nothing corrupteth more than a wicked life . Nil magis corrumpit quàm vita prava . So it is most true , that nothing converts more effectually than a good life . So the Apostle , 1 Pet. 3.1 . Thirdly , even after the conversion of the Iew ; yea , at the end of the world God shall finde some of his owne among the Gentiles alive , as the Apostle shewes , 1 Thess. 4.15 . in likely hood converted after the comming of the Iewes : But in this secret mysterie I am not acquainted ; I deliver nothing for certaine , I doe not desire to be of Gods Counsell , it is enough to bee of his Court . I confesse mine owne ignorance , and thinke no shame to bee ignorant in that , which God in his Word hath not revealed . I come to the third branch .

VERS. 26. Vers . 26 And so all Israel shall be saved , as it is written , There shall come out of Sion the deliverer , and shall turne away iniquitie from Iacob .

THis is the third branch of the mysterie , wherein the Apostle points at two circumstances in the conversion of the Iewes . The one , the time , at the end of the comming in of the fulnesse of the Gentiles . Secondly , the number , All Israel ; for the former , the Scripture hath determined that it shall be ; but of the day , and yeare it hath said nothing ; all that I dare say of it , is by way of probabilitie , and it may be comprized in these propositions . 1. The conversion of the Iewes is not as yet past ; for though some be here and there converted , yet the promise being more generall is not yet fulfilled . 2. The stumbling blocke which hinders their conversion must first be taken away ; Babylon must first be destroyed and burnt , as Apoc. 18.20 . For in Babylon they see some sacrifice to Idols , some prostrate themselves before creatures , and such horrible wickednesse , and by them they judge of us all , that till this Babylon be destroyed , the conversion of the Iewes can hardly bee expected . Now where this Babylon is that must fall , let it be judged by a a De Civit. Dei , lib. 18. cap. 22 S. Augustine . Rome is the daughter of Babylon . By b b Adversus Iovinian . lib. 2. Hierome , Rome is that Babylon , which God in the Apocalyps threatned : And Iohn by Babylon did c c Ad Marcoll . Epist. 17 meane that Rome standing upon seven hils . By d d Lib. 18. cap. 22. Vives upon Augustine , who cites Hierome to say , that Peter the Apostle cals Rome Babylon . By e e Lib. 3. Tertullian against the Iewes , and against Marcion . And is as good as confessed by f f De Pontis . Rom. lib. 3. cap. 13. Bellarmine , in his answer to an argument . Thirdly , it will not be long before the second comming of the Sonne of man , but toward the latter end of the world ; which time , though the Millenaries in Augustine , Of the Citie of God , Booke 20. Chap. 7. out of some books of Elias the Prophet , as Vives notes upon him , have determined the end of the world to bee at the end of six thousand yeeres , of which number two thousand were spent from the creation of the world to Abraham ; and two thousand from Ahraham to Christ ; and two thousand from his first to his second comming : whereof 1618. are already expired ; so that there remaines no more but 382. yeeres until the end of the world , in their account ; and within that time , nay neere about the expiration of that time , must this Nation be converted ; Sex dicbus conditus mu● dus , sex annorum m llibus consummabttur . Greg. in 1 Reg. cap. 9 per Magdeburgenses citetur . Ceul. 6. cap. 4. In six dayes the world was made , in six thousand yeeres it shall be ended . But for my part , I will embrace the lesson of our Saviour , Acts 1.6 . It is not for us to know the times and seasons , which the Father hath put in his owne power : surely that day and houre , either when God will convert that Nation , or come in the clouds of Heaven , to judge the earth , no man can tell . If any man say that I have said little of so great a point , mine apologie is , I love to speake truth in the pulpit ; and what I know not I speake not : If any man , out of a proud spirit for oftentation , shall take upon him to determine the time ; I professe I beleeve him not . I dispute not whether they shall have a policie , and recover the holy Land , and dwell there ; for it is likely they shall never recover it , because wee finde no such promise . I come to the number :

All ] Some by all Israel understand the whole people of God , consisting both of Iew and Gentile , according to that , Gal. 6.16 . Peace be upon them , and mercie upon the Israel of God : So Calvin , Osiander , Theodoret , and Augustine . But I am rather of the judgement of Paraeus , who understands Israel properly of the Nation of the Iewes . And then the doubt riseth , whether toward the end of the world , all the Iewes that then live shall be converted and saved ? Pererius produceth Chrysostome upon the twelfth verse of this Chapter , All shall come to the faith . And Aquinas upon my Text , Not particularly as even now , Vaiversi ad sidem acetss ri suat . Non particulariter sicut 〈◊〉 , ad 〈◊〉 sal . ter ●mac . Greg set . Ezeth . ●iom . 12. but universally all : So Scotus and Cajetane in their Commentaries . Some prescribe the meanes how this whole Nation shall be converted , to wit , by the preaching of Enoch and Elias , as Gregorie , Theodoret , Lyranus , Anselmus , and divers others upon this Text , which is but a fancie , for Elias is come already : for that Elias which Malachy saith must come , Chap. 4.5 . our Saviour expounds of Iohn Baptist. If yee will receive it ; this is Elias which was to come , Matth. 11.14 . and Matth. 17.12 . Elias is come already . Mark . 9.13 . Elias is come already . But they that desire further resolution in this point , and would see the dreame of Elias , and Enochs comming againe , let them read the confutation of it , learnedly written by the Kings owne pen in the premonition to all Christian Princes . My judgement is ; That toward the end of the world , before the comming of Christ , the Iewish Nation shall bee converted , yet everie one of that Nation I dare not say : for first , the testimonies which Paul cites out of Isay , must not be understood of some particulars , but of a great number , ungodlinesse shall bee turned away from Iacob . And S. Origen fitly alleageth that prophecie , Hos. 2.7 . I will returne to my first husband , for at that time I was better than now . Secondly , that propheticall vision , Apoc. 7.4 . The number which was sealed , were 144000 of the Tribes of Israel , is and may be literally understood ; and is by Chrysostome expounded of the generall conversion of the Iewes . Thirdly , Beza in his Annotations shewes , that all Israel which must be saved , is an opposition to those that are hardened , and those were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but in part . That all Israel here , is the same which was at vers. 12. called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their abundance : so that great multitudes of them shall be converted . Fourthly , of all ancient people that have beene from the beginning of the world , onely the Iewes doe yet remaine in so divers casualties , in captivitie , in dispersion , distinct from all others where they dwell in manners & religion ; which out of question is a demonstrative reason , that God hath preserved them for some speciall purpose above all others . Lastly , there is the consent of Fathers , Chrysostome of our Saviours words , Serm. 12. Hilarie of the Trinitie , Booke 11. Augustine , quest. on Genes. chap. 148. Dionysius Carthusianus , Ambrose , and Hierome upon the words of my Text. The Conclusion is this .

Though obstinacie lye never so long upon the Iew , Doct. yet none of them within the Covenant shall be lost : Which is built upon these grounds . 1. The immutabilitie of Gods decree . 2. Vpon Christs keeping . 3. Vpon the sealing of the assurance , as vers. 20. And so I come to the proofe and confirmation .

Then shall come out of Sion the deliverer , Exposition . and shall turne away iniquitie from Iacob . ] It is not wholly set downe together in any place of the old Testament ; but a collected Text from the many prophecies of Isay and Ieremie . In it I doe observe a place , a person , an action . The place , Sion ; the person , a deliverer ; the worke , turning away iniquitie from Iacob . To begin with the place . Beza observes , that in the Hebrew it signifies 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 ; ma●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 : their paine and griefe never so violent , they shall not dye under it . The Poets faine of Prometheus , that for some miscarriage hee was tyed to the mountaine Caucasus , with a Vulture gnawing upon his entrals . And as Natalis Comes hath it ; Pascitur immortale jecur , & quantum luce volucris carpserit , tantum huic misero nox una reponit Natal . Com. Myshol . lib. 4. cap. 6. Quae non carpit he●bam sedpascit , ut sempèr renascatar ad pastum ; itainsernus non consumit hominem sed assligit , ut homo temper vivat ad mortem . Inno ●ent Serm. 2. Frunt passibilia , j●am●rrupribi . lia . Tb. Aqen . quaest. 7. art. 11. Mortsine morte , sinu siac fine . Greg. Moral . lib. 9. cap. 54. His immortall liver still receives nourishment , and how much the Fowle might have torne away by day , so much one night restores to this miserable wretch . Innocentius compares it to a sheepe , which plucketh not up the herb , but feedeth , that it may alwayes spring againe to pasture : so hell afflicts a man , but consumes him not , that man may alwayes live neere to death . They shall be passible , but incorruptible ; saith Aquinas . Their worme dieth not , their fire never goeth out ; saith our Saviour , Marc. 9.44 . Death without death , end without end , saith Gregorie . To proceed , in the person there bee three points I meane to insiston . 1. Who was this deliverer . 2. From what wee are delivered . 3. By what price and ransome . The person , who , is the Sonne , the second person , but not excluding the Father , and Holy Ghost ; for Creation , Redemption , Sanctification , are common to all ; for the Father redeemes by sending the Sonne , Ioh. 3.17 . sanctifies : 1 Thess. 5.23 . The verie God of peace sanctifie you thorowout : And the Son creates , By him all things were made , Ioh. 1.3 . and sanctifies ; for he is made unto us wisdome , sanctification , and redemption , 1 Cor. 1.30 . and Ephes. 5.26 . He gave himselfe for it , that ●ee might cleanse and sanctifie it by the washing of water through the word : So of the Holy Ghost , these workes upon the creature are undivided , but with this order and method . The Father doth all things of himselfe , but by the Sonne , and by the Holy Ghost : The Sonne doth all things , but of the Father by the Holy Ghost : The Holy Ghost doth all things , but of the Father , and of the Sonne , by himselfe . There is no doubt but this was Christ : From whence the Conclusion .

All hope of our deliverance from the tyrannie of sinne and paines of hell , Doct. depends meerly upon the Sonne of God . Who shall deliver mee from this body of sinne ? I thanke God through Iesus Christ our Lord . Rom. 7.25 . We are dead in sinnes and trespasses , by him must be quickened : We have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an hand-writing ; hee must take it out of the way , and naile it unto his crosse ; wee are subject to the powers of darknesse , He hath spoiled principalities and powers , and triumphed over them in his crosse , Gol. 2.14 , Derad . 1. lib. 7. 15. Livie reports of Marcus Curtius , a noble and worthy Romane , that there being a strange vault or Chasma in the chiefe Market-place of all the Citie , when it could not bee stopt with continuall casting in of earth , they consulted with their Prophets , and the answer was , that it would not bee closed , untill the best thing in all Italy were cast into it , he leapt into the gulph , devoting himselfe for the safetie of the Citie : so our Saviour , &c. When Israel in the wildernesse loathed Manna , the Lord sent fierie serpents which stung them , in so much that many of them died ; in the end , God prescribed to Moses a remedy and cure ; That hee should make a sierie Serpent of brasse , and set it up for a signe , that whosoever was bitten should looke upon it , and live , Numb. 21.8 . A type of Christ , whose arme hath broken the head of the old Serpent , and by his exaltation upon the crosse , hath taken away the sting of death , which is sinne , 1 Cor. 15. This type and the antitype is notably fet downe by S. Iohn , Chap. 3.14 . As Moses lift up the Serpent in the wildernesse , so must the Sonne of man bee lift up , that whosoever beleeveth in him should not perish , but have eternall life . If Lazarus bee in his grave of earth , it is he onely that can say , Lazarus come forth , Ioh. 11.44 . If Hierome be in his grave of sinne , it is he onely that can say ; Epist. 5. ad Flovent . Hierome come forth . And this is the exposition of his name , as the Angell gives it , Matth. 1.21 . Thou shalt call his name Iesus , for hee shall save his people : Hence are given to him the names of Redeemer , 1 Cor. 1.30 . of Saviour , Him hath God lifted up to bee a Prince and Saviour , Acts 5.31 . And here the Deliverer , in the words of my Text. Hence is that prophecie of Christ ; O death , I will be thy death , O grave , I will be thy destruction ; Hos. 13.4 . O mors , te morte meâ interimam : O death , I will be thy death , by dying ; saith Zanchius on Hosea . Whence we may learne .

1. Vse 1 That no man is able to answer God for any one of his sinnes : If God should dispute and take a strict account of mans doings , he could not answer one of a thousand , Iob 9.3 . If thou Lord shouldest marke iniquities , who could abide ? saith David , Psal. 130. Everie sinne is mortall and killing , and therefore there is no more possibilitie to remove one sinne , than for a dead man to raise and revive himselfe againe .

2. Vse 2 The vanitie of Popish satisfaction . The Trent Councell , under Iulius the third , Sess . 4. Of the workes of satisfaction , Chap. 10. Can. 12. a a Si quis dixerit totam poenam simul cum culpa remitsi semper à Dcoonathema sit . Concil. Trid. apud Chemnie . part. 2. If any shall say , that the whole punishment , together with the fault , is forgiven of God , let him bee accursed . Grounded ( as I suppose ) upon some hyperbolicall speeches of the Fathers ; as of Origen , who cals satisfaction ; b b Praetium quo peccata redimuntur . Orig. super Levit. Hom. 15. A price whereby sinnes are redeemed . Of Cyprian , c c Sordes post baptismum contractae ablunntur eleemesynie , Cypr. de Elcemos . Sect. 1. Filth contracted after baptisme , is washed away by almes . Of Ambrose ; d d Peccata satisfactionibus expiari . Ambr. Epist. ad laps . virg. Sinnes are expiated by satisfactions . Of Augustine ; e e Propitiandus Per eleemosynas est Deus . August . Enchir. ad Laurent . cap. 70. By almes is God to bee pacified . And it is wonderfull to see , how the Schoole-men goe mad in the point : Aquinas saith , that a man may f f Supplem . par. 3. quaest. 12. art 3. vindicare divinam vindictam , & compensare divinam offensam ; deliver from Gods vengeance , and may recompence God offended ; and makes the satisfaction equivalent to the wrong done , per aequivalentiam non quantitatis sed proportionis , etiam pro alienis peccatis ; by the equivalencie not of quantitie , but proportion , yea , for other mens sinnes . And the Trent Councell ; g g Sicut Christus passione sia satesecit pro peccatis , ita nos satisfanendo patimur pro peccatis . As Christ by his suffering satisfied for our sinnes , so we by satissying suffer for our sinnes . And yet , when the Fathers speake dogmatically , they affirme no such thing : h h Nec Deo benis factis placemur , nec pro peccatus satu facimus . Cypr. act Clerum & plebem , Ep. 8. Neither please wee God by our good deeds , neither satisfie for our sinnes ; saith Cyprian . And the Schoole-man himselfe faith thus ; i i Baptizato non est injungenda satisfactio , hoc enim est injuriam sacere Christi morti & passioni , &c. Sum. 3. quaest. 68. art. 5. Satisfaction must not be enjoyned him that is boptized ; for this is to wrong Christs death and possion , as if that were not a full and sufficient satisfaction for the sins of the baptized . And Chrysostome , speaking of Peter ; k k Lego lachrymas , satisfactionem non lego . Chrysain Luc. 22. I read teares , satisfaction I read not . I need no more but that of the Apostle , 1 Ioh. 2.1 . If any man sinne , wee have an advocate with the Father , Iesus Christ , and hee is the propitiation for our sinnes . Or that of the Prophet ; Hee hath taken upon him the iniquitie of us all , Isa. 53.6 . Or that of Paul ; He was made sinne for us , &c. 2 Cor. 5.21 . Yea , but saith l l De Purgat . lib. 1. cap. 11. Bellarmine , If Christ satisfied for everre fault and punishment , how comes it to passe , that after sinne remitted in Christ , we endure so many miseries , and in the end die ; aut cur infantes baptizati aegroti , & moriantur ? or why are infants baptized sicke , and die ? I answer him out of * * Tract . in Ioh. 124. Augustine ; 1. For the demonstration of deserved miserie . 2. For the exercise of necessary patience . 3. For the mending of unstable life ; so that it is castigatio , non damnatio ; medicina non poena ; a chastisement , not a condemnation ; a medicine not a punishment . 4. For the demonstration of the workes of God . But why is the punishment longer than the fault ? Hee answereth in the same place , lest the fault should be thought small ; therefore when the fault is finished , the punishment remaines . My Conclusion is that of the Psalmist , Psal. 49.6 , 7 , 8. Though a man have multitudes of goods , yet no man can red eme his brother , nor pay a ransome to God ; it costs more , &c. There bee two other points . The one from what Christ delivers , that is intimated in this , sinne , death . I will take onely the third . By what Christ doth deliver from sinne and death .

Christ by his death upon the crosse hath delivered us from sinne and the curse : Doct. A thing that was presigured in the Sacrifices for sinne in the time of the Law , but was fulfilled in Christ , when hee was offered upon the crosse ; so that he is the only Sacrifice for sinne , as the Prophet speakes , Isa. 53.10 . Therefore saith the Apostle , He tooke the writing that was against us , or the bill of debts which we owed unto God , and nayled it to his crosse , that is , cancelled it , and spoyled principalities and powers , and triumphed over them upon the same crosse . Audiat hoc haereticus qui Christum horntuem regat ; audiat Christianus Christum tam despicatum prose sactum ; and at peccator quid meritus sit hemo , quam miser brmo , quid passus Deus homo . Let the heretique heare this , who denies Christ to bee man ; let a Christian heare that Christ was made so despicable for his sake ; let a sinner heare what man deserved , how miserable man is , what God and man suffered : saith Ferus . He must dye betweene heaven and earth , to note , that he was Mediatour betweene heaven and earth . Secondly , on a tree , because he would expiate sinne committed , in eating the fruit of a forbidden tree . Thirdly , with hands reached out , to shew that the way to his heart and mercifull love was open . Fourthly , with his feet nayled to the tree , to shew , that hee would not depart till wee were fully redeemed : much like the Apostles phrase : It pleased God by him to reconcile all things to himselfe , and to sit at peace through the bloud of his crosse , both things in heaven , and things in earth : Col. 1.20 . Sangats Clristi est clavis Parad si . litier . Epist. ad Dardonum . I end with that of Hierome ; The bloud of Christ is the key of Paradise .

Marke yee here the nature of sinne , Vse . all the water in the sea cannot wash it , the bloud of buls cannot wash it , Hebr. 10.4 . It is a passionate speech of Micah ; Wherewith shall I come before the Lord , and bow my selfe before the high God ? shall I come with burnt offerings , and calves of a yeere old , will the Lord be pleased with thousands of rams , or ten thousand rivers of oyle ? shall I give my first borne for my transgression , even the fruit of my body for the sinne of my soule ? Micah 5.6 , 7. No , no , all the gold of Ophir cannot ransome it , all the Fullers sope in the world cannot cleanse it , all the water of Iordan cannot wash it , all the fig-leaves in the garden cannot cover one sinne ; there is no salve but one , and the ingredientrare , The bloud of the Sonne of God : Consider yee that make so small a reckoning of sinne , it had beene better that you had never beene borne , or that your mother had tyed a mill-stone about your neckes , and drowned you in the sea , than to dye with one sinne unwasht , unpardoned : How then dare yee be so bold to act that which can so hardly be pardoned , or run on still upon score , which can so hardly be paid , or thinke that sinne to be light and small , which cast the Sonne of God into so many fits and agonies , which caused him to utter so many passionate prayers ; Let this cup passe from me ; which drove him to that holy despaire , My God , my God , &c. and at last put him to a shamefull and ignominious death .

2. Vse 2 If our sinne were so great , and Christ so good as to die for it , that we might live , then can we doe no lesse than spend in his service our whole life , acknowledge our selves his in all dutie and service . So the Apostle wisheth us , 1 Cor. 6.21 . Yee are bought with a price , an high Price , the Son of God ; bought with a price , an invaluable and inestimable price , the life of Iesus Christ ; with a price not corruptible , as silver and gold , but with the precious bloud of Christ , as of a Lambe undefiled , 1 Pet. 1.18 . and what is the inference ? therefore glorifie God both in your bodies and in your soules : He endured paine in his body , whipping , spitting , scourging , buffeting , thornes , nailes , speares ; paine in his soule , My soule is heavie unto death , Matth. 26.38 . therefore glorifie him in thy soule and thy body ; let thy hand feed him in his members , thy tongue blesse him for his mercies ; let it rouze up thy drooping soule like Davids tongue , Psal. 103. Praise the Lord , O my soule , and all that is within me praise his holy name ; Let us ever be singing that Magnificat of Marie ; My soule doth magnifie the Lord , and my spirit rejoyceth in God my Saviour ; for hee that is mightie hath done great things for us , and blessed bee his name . And so I come to the action or office .

He shall turne away iniquitie from Iacob . ] But yet there is a point in the verie word which is here used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui eripiet , that shall snatch them as it were out of some danger . Aquinas proposeth that place in Amos 3.12 . As the Shepherd takes out of the mouth of the Lion , two legs , or a peece , so shall the children of Israel be . To give a double note : 1. That but a small part of the world shall bee delivered from hell and death , as vers. 5.

The Vse is : Vse . The more earnestly must wee labour , and the more paines must we take , to be of that number , and if wee will not faile ; learne foure lessons perfitly . 1. That the ordinary pace which men goe will never bring us thither . 2. Learne the way to Heaven perfitly . 3. When thou knowest the way , then mend thy pace . 4. Cast off the luggage and burdens that hinder thee ; as 1 Cor. 9.24 . I come to the second Conclusion .

This : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one that shall deliver by pulling & snatching , affords this point : Doct. That heaven must be got with violence & much hardnes . Therefore is the whole way to heaven a continuall battell , marching aray , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a strife , Luk. 13.24 . And when Paul was almost there , then hee hath fought the good fight , 2 Tim. 4.8 . And the Apostle , Heb. 12.4 . There must be resisting unto bloud , many a troublesome day must a man see , in many an hot skirmish must he fight , many sore and sowre strokes a man shall feele , many a strait way a man must passe before he see God in glorie . The difficultie ariseth partly from the nature of the way to heaven , and hard to be found amongst so many by-paths , and amongst so many false lights and deceitfull Pilots , every one crying this is the way , that many a poore soule not knowing which way to take , goes on in none ; My best direction is that of Ieremie , chap. 6.16 . Aske for the old way , which is the good way , walke in that , and yee shall finde rest unto your soules . 2. From the travellers in this way , who are the greatest hinderances unto themselves : some by lingring and deferring the time before they set forward , who are like the sluggard , Prov. 19.24 . forgetting both the shortnesse of their life , and the difficultie of comming to God when they are old : some by stooping to gather treasures , or reaching for honours , lose heaven ; Ovid. Metam . lib. 10. like Atalanta , who lost the race by stooping for the golden apples . But because I will not fall upon the former point , I come from the place , Sion , from the person , deliverer , to his office .

He shall turne away iniquitie from Iacob . ] The words are easie , Doct. and the point plaine . It is the proper office of Christ Iesus alone , to reconcile sinners to God . 1 Ioh. 2.1 . If any man sin , we have an Advocate with the Father , Iesus Christ the righteous , & he is the propitiation for our sins . When we were enemies , we were reconciled to God by the death of his Son , Rom. 5.10 . There is no salvation in any other , nor other name under heaven , whereby we can be saved , Acts 4.12 . His forme and manner of reconciling sinners unto God , is first by intercession , as Rom. 8.34 . he is not onely Mediator of redemption , as the Papist makes him ; who make Angels Mediators of intercession . 1. The distinction is without warrant . 2. The high Priest in the Law was Mediator 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , typically , both of remission by sacrifice , and of intercession by prayer . Of intercession , as Aaron , Numb. 16.48 . The other ordinarie , and if now they bee divided , the truth doth not answer the figure , which must not be said . 3. By him we have boldnesse , Ephes. 3.12 . Let them shew where we have so by Angels . 4. Hee lives ever to make intercession , Heb. 7.25 . let them shew the like of Angels . Let them heare S. Augustine ; Whom should I finde that might reconcile me to thee ? Qu●m invenirem quine reconciliarit ri●i ? num eundum ad Angelos ? quâ prece , quibus lachrymis ? Aug. Confess . lib. 10. cap. 42. must I goe to the Angels ? with what prayer , with what teares ? Secondly , by not imputing sinne , but by imputation of his righteousnesse unto them : He was made sinne for us which knew no sin , that wee might bee made the righteousnesse of God through him , 2 Cor. 5.21 . Thirdly , by his death and passion , that so hee may make payment , and give satisfaction to Gods justice for his peoples sinnes : The bloud of Iesus Christ cleanseth us from all our sinnes , 1 Ioh. 1.7 . We are redeemed , not with corruptible things , as silver and gold , but with the precious bloud of Christ , 1 Pet. 1.18 , 19. Fourthly , by abating the number , and weakening the power of sinne in them , by the Scepter of his Word , and the efficacie of his Spirit . Wee know that our old man is crucified with him , that the body of sinne might bee destroyed , that henceforth wee should not serve sinne , Rom. 6.6 . Fifthly , by quite abolishing and removing of all their sins at the houre of death , and day of judgement . So Apoc. 14.13 . Blessed are they that dye in the Lord , &c. and therefore was Christ once offered to take away their sins , Heb. 9.28 . Hence was that excellent point and clause in Peters Sermon , Acts 3.19 . Amend your lives therefore , that your sinnes may bee put away , when the time of refreshing shall come from the presence of the Lord . The reason of all is this : Because he is the blessed seed , in whom all Nations are blessed : as God said of him to Abraham , Gen. 22.18 . In thy seed shall all the Nations of the earth be blessed . He is the root and foundation on which all Gods promises doe depend , and in whom they are Yea and Amen , 2 Cor. 1.20 .

Learne to seeke for salvation in none other , Vse . Acts 4.12 . Expect to bee saved onely by his merits , righteousnesse , and sufferings , for hee alone hath trodden the wine-presse , Isa. 63.3 . Apoc. 19.14 . What remaines , but that everie man disclaime his righteousnesse , as a menstruous rag ; renounce his owne merits , as deserving nothing but death ; give all the praise to God , and cry with the Psalmist ; Not unto us , O Lord , not unto us , but to thy name give the praise . And so I come to the second place alleaged .

VERS. 27. Vers . 27 And this is my covenant to them , when I shall take away their sinnes .

THis Text is alleaged out of Ierem. 31. at the beginning of vers. 33. This is the covenant that I will make with the house of Israel ; and at the end of vers. 34. I will forgive their iniquitie , and remember their sinnes no more . The words conta ne branches of comfort for his his owne Israel . The first , the promise of forgivenesse of all their sinnes . The second , the certaintie of the promise , this is my covenant . I will invert the proposed order , and take them as the Apostle sets them downe , and begin with the first , the assurance and securitie which God hath given to his Church .

This is my covenant to them , ] As if hee should say , why should any man doubt of the conversion of the lewes ? for have not I made promise of it ? or doubt of their salvation ; for have not I made a covenant with them concerning it ? From whence the point ariseth thus .

Whatsoever God hath promised , Doct. or bound himselfe by covenant to performe , though it may seeme hard or long before it be fulfilled , yet it shall come to passe at last . Therefore he beares the name of Iehovah , which , Exod. 6.3 . gives us above all his other names , to understand the assured fulfilling of whatsoever he promiseth . The comming of the Messias , promised almost foure thousand yeares , The seed of the woman shall breake the serpents head , Gen. 3.15 . foretold by the Acrosticke of Sybilla Erythraea , as Lactantius and Augustine affirme . Lactant. Instit. lib. 4. Aug. de Civit. Dei , lib. 18. c. 2● And by the Prophet Isay , 720. yeeres before his incarnation , yet it came at last . The deliverance of Israel out of Aegypt , promised 400. yeeres before it was fulfilled , Gen. 15.13 . The meanes of bringing them out unlikely and weak , but two old men , Moses and Aaron , the one eightie , the other eightie three yeeres old , Exod. 7.7 . Which in Moses his time was a great age ; for hee saith , Psal. 96.10 . The dayes of man are threescore yeeres and ten . And the weapons but these , Aaron must speake , and Moses must carrie his Shepherds staffe ; weake men , weake meanes to assault a mightie King , to overthrow a mightie Kingdome . Had a carnall man seene these two going to overcome Pharaoh , and bring Israel out of Aegypt , hee would rather have laughed , than beleeved it . And yet if God have said it , it shall come to passe ; God will make the holding up of this staffe , to bring such plagues upon Pharaoh and all Aegypt , that all the Kings in the earth , by uniting of forces , and combination of Armies , could not have vext him more ; and God after a long time ( by weake meanes ) made good his promise , and brought them out of Aegypt by their Armies , Exod. 12. ult. Hath the Lord spoken , and shall hee not doe it ? saith the Prophet : Are not all his promises yea and Amen , in Christ , 2 Cor. 1.30 ? Those two promises , the one , concerning the calling home of his people of the Iewes ; the other , concerning his comming in the clouds to glorifie his Saints , are longest deferred , in likelihood they shall come neere together , and that which shall be last , shall not be long , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Apoc. 22.20 . Surely I come quickly . Wait but a verie little while , and hee that shall come , will come , and will not tarrie , Heb. 10.37 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tantillum , tantillum . Aug. de Civit. Dei , lib. 20. cap. 7. Augustine reports , that the Millenaries out of somes bookes of Elias ( as Vives notes ) have determined the time of the worlds duration to be six thousand yeeres ; whereof two thousand were expired from the crearion to Abraham , and two thousand from Abraham to Christ , and since Christ 1619. so that the remainder is but 381. yeere ; but whether the Lord will come at that time , or sooner , or tarrie longer , he onely knowes himselfe ; onely wee know thus much , that hee will come certainly . The day of the Lord is comming , Apoc. 6. ult. Hee will come quickly , The comming of the Lord draweth neere , Iam. 5.8 . Lift up your heads , for your redemption draweth neere , Luk. 21.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Little children , these be the last times , and the ends of the world are come upon us , 1 Ioh. 2.18 .

First , Vse 1 then bee glad and rejoyce all yee whose names are written in the booke of life , and unto whom God hath made a covenant and promise of life . God hath married you , &c. as Hos. 2.19 . therefore you are not to be cast off : You are branches planted by Gods hand , Ioh. 15. therefore not to be broken off : You are houses built upon the rockes , therefore not to be overthrowen : He hath given you the keyes of his Kingdome , therefore not to bee excluded : Though you fall , yet you shall rise againe , therefore you are not to be cast away . Psal. 37.24 . The left hand of the Lord is under your heads , and his right hand embraceth you . Cant. 2.6 . therefore not to be stollen away . Comfort your spirit with an holy meditation of these Scriptures , Ioh. 4.14 . Matth. 24.24 . Ioh. 10.28 . Rom. 8.39 . 1 Pet. 1.5 . And let mee adde those grave axioms of the Fathers ; a a Si qu●sp a● electorum pereat , tum sallitur Deus . Aug. de co● ep● . & grat . cap 7. If any of the elect perish , then God is deceived : saith Augustine . b b Anrum quod ut lutum s●● nitur , aurum electum non sait . Greg. Moral . lib 34. cap. 13. That which was strawed like dirt , was not choyce gold : saith Gregorie . c c In●p ssib●le est ut prae●essinetur & non salv●●ur . Lombard . lib. 1. distinct. 40. It is impossible that any should be predestinate and not saved : saith Lombard . d d Scripti in libro Deinon possunt deleri . Aquin. Sum. 1. quaest. 23. a●tic . 3. They that are written in the booke of life cannot bee blotted out : saith Aquinas . e e Qui habitat in Ierusalem coeles●● non perit . Espenc . in 2 Tim. Hee that dwells in the heavenly Ierusalem perisheth not : saith Espeucaeus on 2 Tim. out of Augustine , in his book of catechizing the simple , Chap. 11.

Secondly , if thou bee holy , thou hast hence a good ground and reason , o expect whatsoever reward God hath promised unto holinesse : If poore in spirit , expect the Kingdome , for he hath promised it , Matth. 5.3 . If thou mourne for sin , expect comfort , hee hath promised it , vers. 4. If meeke , expect then an inheritance , for hee hath promised it , vers. 5. If thou hunger and thirst after righteousnesse , expect to bee filled with happinesse , for hee hath promised it , Vse 2 vers. 7. If pure in heart , expect to see God in glorie , he hath promised it , vers. 9. If reviled for Christs sake , expect a great reward , for hee hath promised it , vers. 12.

Thirdly , Vse 3 let the impenitent sinner expect to feele whatsoever sorrow God hath threatned . If thou be a murtherer of thy brethren , he will execute what hee hath threatned , and plague thee with a continuall shaking , and feare of thy selfe , as he did Cain , Gen. 4. If thou burne in lust , hee will make good what he hath threatned , and consume thee , as Sodome , Gen. 19. If a prophaner of his Sabbaths , hee will bring to passe what hee hath threatned , and set a fire in thy gates , as in Ierusalem , Ierem. 17.27 . If you will not help the Armies of God , yee shall bee cursed like Meroz , Iudg. 5.23 . Your sinne will finde you out , though you be never so covertly hid , as Moses told Reuben and Gad , Numb. 32.23 . and when once you are found out and started , evill shall hunt you and chase you , till you bee destroyed , Psal. 140.11 . What shall we doe ( miserable men ) in that day when the Lord shall come in a flame of fire , Quid sacien us in ilid d●e miseri , quando dominus igneus vencrit , cadentibus slelli● , S●l in tene●● as , Lunain sanguinem mutabitur , montes lit ceral ques●●nt , mare siccabitur , quando peccatores d●cent montibus , Cadite super nos , tegite 〈◊〉 , qua● dovocabunt homines mo●tem , & non veniet vocata . Hi●● . Epist. de Sc●●● Legis , Tom. 4. the Starres falling , the Sunne shall be changed into darknesse , and the Moone into bloud , the mountaines shall melt as wax , the sea shall be dried up ; when sinners shall say to the mountaines , fall upon us , cover us , when men shall call to death , and death being called shall not come : saith Hierome . And so I come from the assurance and securitie ( this is my covenant ) to the grace covenanted , or promised .

I will take away their sinnes . ] These words have in them ; first , a person ; secondly , an action , take away ; thirdly , the matter removed . I will this time goe but to the person , I.

It is proper to God alone to forgive and pardon sin . It is the Lord , the Lord , that forgives iniquitie , transgression , and sinne : Doct. For so God describes himselfe to Moses , Exod. 34.7 . It is hee that is a just God , and Saviour from sinne , and besides him there is none other , Isa. 45.21 . It is our heavenly Father that forgives trespasses , Matth. 6.14 . Who can forgive sinne but God onely ? Mark . 2.7 . I say no more , but as Nathan said to David , when hee confessed his sinne , and said ; I have sinned against the Lord : The Lord hath put away thy sin , thou shalt not die , 2 Sam. 12.13 .

The Reason . Reason 1 First , because sinne is committed onely against the Law and Majestie of God , and as for the offence against the creature , it is no more but an iujurie , wrong , or trespasse : for in sinne there bee two things : 1. The evill or obliquitie of the action . 2. An hurt or detriment arising unto man by the action . The evill of the action , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , crossing the Law of God , is the sinne properly , and the remission of it is in God only . But the hurt or detriment by that trespasse falling upon man , in goods , body , name , a man pardons , without impeachment of Gods honour . Thus then doth man forgive , when he remits the harme that ariseth , together with all anger and revenge : But Gods forgiving , is an absolving from the sinne it selfe , as he himselfe speakes ; I , even I am bee that puts away thine iniquities for mine owne sake , Isa. 43.25 . It is I that put away thy transgressions as a cloud , and thy sinnes as a mist , Isa. 44.22 . God sometimes forgives the sinne , when man forgives not the wrong , and man sometimes forgives the wrong , when God forgives not the sinne ; as Stephen .

Secondly , Reason 2 the breach of humane precepts , or doing of any thing against a man is no sinne , unlesse it doe withall imply and include the transgressions of the Commandement of God .

Thirdly , Reason 3 God takes away not onely the punishment , as men in outward punishments partly can doe , but also removes the guilt and corruption of nature , which none else can doe .

Fourthly , Reason 4 Gods power and authoritie is most absolute , independant , and cannot by any other be prevented , or hindered from giving and granting of pardon to his sonnes and children . And from hence let us learne ,

First , Vse 1 that seeing God hath made promise of forgivenesse of sinnes to the Iewes , a promise to reconcile them by the covenant of grace , let us not despaire of their salvation , but set our selves to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as fellow-workers with God , to helpe and set forward , and to hasten their conversion , that there may be one shepherd and one sheepefold , as our Saviour speakes in Ioh. 10.16 . And of all meanes to doe them good , there is nothing more available than their observation of our good life , who professe Christ ; that will worke when the word doth not , 1 Pet. 3.1 , 2. Essicacior von bonioperu , quàm elegantis ser●onu . Illius Doctoris libenter audio vocem . B●●n . s●p . Cant serm. 59. Horat. de art. poetic . Aug. confess . lib 9 cap. 9. The voice of a good worke is more effectuall than that of an elegant speech . I willingly heare the voice of that Teacher , &c. saith Bernard . Si vis me flere , dolendum priùs ipse tibi : Thou must first grieve thy selfe , if thou wilt have mee to weepe . S. Augustine reports , that his mother Monicha won her Patricius from being an impure Manichee , by her prudence , manners , and chastitie . Let us follow the rule of Christ , Matth. 5.16 . Let your light so shine before men , &c. Let us behave our selves among them , as S. Peter wisht them once to behave themselves among us , Have your conversation honest among the Gentiles , that they by your good works which they shall see , may glorifie God in the day of their visitation , 1 Pet. 2.12 . Capat artis est docere quod sacis Hier de re monach ex Cicerone . The principall of an art is to teach what thou doest , saith Hierome .

Secondly , Vse 2 I might hence confute all superstitious persons , proud pharisaicall Papists , who seeke for righteousnesse of a sinner , and the pardon of sins , not only from Gods mercy in Christ , but from humane satisfactions , indulgences , purgatory fire , prayer for the dead , and humane merits . But I will not spend my time in taking out the stinke of these popish channels : my conclusion is , Vse 3 That seeing God only can forgive it , let us become suiters unto him only to pardon it ; let us confesse it , for confession must goe before remission . It is excellent , Psal. 32.3 . While I held my tongue my bones consumed , while I cried all the day long . Tacui , and yet clamavi ; I held my tongue , and yet I cried , Tacuit unde proficeret , clamavit unde desiceret : tacui confessionem , clamavi praesumptionem . saith Augustine . He was silent in that whereby he might profit himselfe , he cried out whereby he failed : I kept silent my confession , I uttered my presumption : all this while my bones consumed . At last he bethinkes another course : I confessed , Agn●scit pe●●ator , ignoscit Deus . and thou forgavest . The sinner acknowledgeth , God pardoneth . Before confession no comfort , after confession no punishment . Let us leave them , let us hate them , and pray for the pardon of them ; spare not to speake , lest wee spare to speed ; but cry with the Publican , God be mercifull to mee a sinner : let us confesse with David , mourne with Ezekiah , weepe with Peter , fall at Christs feet with Mary , wipe them with our haires , and kisse them with our lips , and cry , Lord be mercifull to mee a sinner . And so I come from the person , I , to the action , take away .

I will take away their sinne . ] In the former verse , he will turne away iniquitie ; in this verse , he will take it away : the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of an ●●nusuall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying to take away that which troubles and hurts , to note , that

When God forgives sinne , he takes it quite away , Doct. that it can hurt no more ; for God will not remember it any more , as Ier. 31.34 . I will forgive your iniquitie , and remember your sinnes no more . He will not remember to object it , to punish it , to condemne us for it . He doth not so take it away ut non sit , that it may not be , sed ut non regnet , but that it may not reigne , as Augustine . Aug. de coni●g . & concupis●en . lib. 1. cap. 21. When he brought Israel into Canaan , he did not cast out all the Canaanites , still some of them dwelt in the land , but were made tributaries , and brought under subjection , Iosh. 17.12 , 13. which is by Hierome in many of his Epistles morally applied unto sinne in a man regenerate . Velis nolis , habitabit intra fines tuos lebusaeus . Whether thou wilt or no , the Iebusite shall dwell within thy borders : but it is made tributary , brought in subjection , and made serviceable for the true Israelite : First , for the continuall exercise of his faith , to make him warre , and fight the good fight of faith against it . Secondly , to make him still keepe his armour about him , lest he should be surprised unawares ; when men have no enemies , they put off their armour . Thirdly , to worke humiliation , in regard we must still carry sinne about us , and cannot be rid of it ; still a Dalilah to solicit us , and we cannot avoid her . Fourthly , to move us to have recourse unto God , that he would weaken it , and pray unto God that he would pardon it . Thus God alwayes works good out of evill , turnes poyson into an antidote , Lib. 1. dist. 46. as Lombard .

God in forgiving sinne takes it quite away , Conclusion . that it shall never be remembred : As farre as the East is from the West , so farre hath he set our sins from us , Psal. 103.12 . He subdues our iniquities , and casts all our sins into the bottome of the sea , Micah 7.19 . If he suffer any remembrance of it to remaine , it is for our greater good , and his greater glory . And so I come from the phrase of taking away , to the spots and staines which are washt away and cleansed .

I will take away their sinne . ] Here is the happinesse of Iew and Gentile , and here is the glory of our redemption by Christ ; here is the peculiar prerogative of the Church , that our sinnes are pardoned , and the punishment removed and taken away : This was Iohns message ; he should goe before Christ , and prophesie of salvation , by the remission of sinnes , and the great benefit at the day of refreshing , is the putting away of sinne , Act. 3.19 . And this is the great cause of the Churches rejoycing , because he forgives all thine iniquities , heales all thine infirmities , redeemed thy life from death , and crowned thee with mercy and loving kindnesse , Psal. 103.3 , 4.

1. Reason 1 This belongeth only to the beleevers and repentant , as appeares by comparing Ioh. 3.16 . with Act. 3.19 . all unbeleevers , all impenitent persons are excepted ; for albeit God beare long with them , he is but fetching his stroke the farther , and the end of them will be that in Ioh. 8.24 . Except yee beleeve and amend , yee shall die in your sinnes . Marke the incomparable happinesse of the godly Christian beyond others : the wicked is all the time of his life like to a greene bay tree , Psal. 37.35 . but suddenly I went by and sought him , but his place could not be found . But vers. 37. Marke the iust man , for his end is peace : he may be all the time of life like a tree in the dead time of winter , without sap , lease and beautie : but as it is 1 Cor. 15.19 . If in this life only wee have hope in Christ , wee are of all men most miserable . Hence

First , Vse . Ministers must learne not to propose remission of sinnes to all in generall , but to such as beleeve and repent . Secondly , it reproves Philosophers , who sought blessednesse in honours , pleasures , morall actions , and not in Christ by faith . Thirdly , Iewes and Iusticiaries , who seeke it in their owne works . And so I come to a second confirmation of the mysterie in the vocation of the Iewes .

VERS. 28. As concerning the Gospell , Vers . 28 they are enemies for your sakes ; but as touching the election , they are beloved for the fathers sake .

IT is taken from the dignitie of the Iewes , Exposition . though enemies of the Gospell for your sake , yet are beloved for the fathers sake ; therefore hee will restore and call them . As if he should say ; They are indeed enemies , yet doth not Israel cease to be a nation deare unto God , because God once elected them ; the infidelitie of some cannot frustrate Gods election , because his gifts be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without repentance ; and if the vigour of election be yet in the nation , then must we hope for their conversion at some time or other : That s the argument . I come to expiscate the meaning of the words . They are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , enemies , which some referre to God , they be hated of God ; as Origen , followed by Paraeus and Beza : some referie it to Paul and the Church , as Chrysos●ome , Theod. and Luther : as if he should say ; They are mine and your enemies , because of the Gospell which we preach : Or thus ; Propter Evangelium quod a●nuncia●us . They are enemies while they continue in unbeleefe , but shall be loved , when they are converted : Or thus ; It is meant of divers sorts of Iewes : they are enemies among them , who spurne against the Gospell ; they beloved , who are the remnant according to election : Or thus ; It is not meant of particular men , but of the whole nation , which at that time seemed to be rejected because of unbeleefe , but was not utterly cast off in regard of Gods election , and the promise made to their fathers . So then these are not contrary : The Israelites are enemies , and hated ; The Israelites are not enemies , but beloved : for first , contraries must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the same ; but these are not , the enemies being such of them as beleeve not , the beloved such as are elected . Secondly , contraries must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in one and the same respect , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at one and the same time : but the Iewes are enemies , and yet beloved , both in divers respects ; enemies for the Gospell , beloved in respect of election : and this at divers times ; enemies in the time of their unbeleefe , but beloved after their conversion .

Concerning the Gospell . ] Some give this sense ; If a man should judge of them by their persecution of the Gospell , he could hardly hope for their conversion ; yet in regard of election and promise , wee must doe it . But it will appeare more plaine , if you consider the next clause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for your sakes : that is , The Gentiles are by accident the cause why the Iewes hate the Gospell ; Quia ●nim Iudaei visebant Gentes Evangel um ans. plecti , id●o m●litios● Evangeliis abjiciebant . For because the Iewes saw the Gentiles did embrace the Gospell , therefore did they maliciously cast away the Gospell . Now if you will know why they are enemies , the text gives two reasons : First , from the occasion not given but taken , to wit , the Gospell which they refused : Secondly , the end , that the Gentiles by their unbeleefe might enter in . If you would know why there is hope of their receiving , there be also two reasons : First , their election unto life ; Secondly , Gods promise and covenant made with their fathers , both immutable . Lastly , how are they beloved for the fathers sake ? 1. Not for their fathers merits , as Lyranus thinks , Non propter mer●●a patrum . on Rom. 11. 2. Nor because that after their conversion the Lord shall put them in minde of their fathers , as Ambrose thinks . Non quia sequuntur patrum sidem . 3. Not because they follow the faith of their fathers , as Origen thinkes , for that is true of beleeving Gentiles also : But they are beloved for the fathers sake , that is , for the promises made to their fathers , as Tolet , and the ordinary glosse , Propter promissiones Patribus factas . because they are descended of those parents to whom God made that covenant , Gen. 17.7 . I will be the God of thee and of thy seed . Hence arise two questions .

1. Quest. 1 Can one and the same man be both enemie and friend , beloved and hated of God ?

Yea : Answ. Paul before his conversion was loved in regard of election , for Gods love was the impulsive cause of his election , yet an enemie to God in persecuting his Church , which whosoever doth persecute , doth persecute Christ . Saul , Saul , why persecutest thou mee , &c. Act. 9.4 . Thus Christ is said to give his life for his friends , Ioh. 15.13 . and Rom. 5.10 . to reconcile us when we were enemies : So the elect are by nature children of wrath , and enemies ; and yet friends , and beloved before grace and sanctification , because by the mercy of God they are from eternitie chosen and beloved in Christ .

2. Quest. 2 If any one be beloved for the fathers sake , then a man may be converted and called by reason of and for his fathers merits , and so every man lives not by his owne faith .

The argument is not good : Answ. For first , regeneration comes not by succession , but proceeds from grace . Secondly , children of faithfull parents are not accepted to eternal life for their parents faith , but must beleeve themselves , and be saved by their owne faith , as Habac. 2.4 . Lastly , in that the Iewes are beloved for their fathers sake , ( as Salomon was never wholly deprived of Gods Spirit , and favour for Davids sake , 2 Sam. 7.14 , 15. It proceeds not from their workes , or persons , but from Gods gracious and everlasting Covenant , which is the root and fountaine of it ; For the summe of his Covenant is this ; I will bee their God , and the God of their seed . And some there must bee to whom this Covenant is made , and that some is beloved for the Covenants sake .

The parts are two . The parts . The present condition of that Nation , miserable , enemies as concerning the Gospell . The future condition what they shall be , that is hopefull ; Beloved for the fathers sake . In the former observe : 1. Their miserable condition , enemies . 2. Whereby this appeares , by their contempt of the Gospell . 3. The offence and scandall , the Gentiles , for your sakes . I begin with the condition , enemies . This is the condition of man before grace , and without the favour of God .

Man before grace is enemie to God . Doct. Therefore the Apostle , speaking of the converted Ephesians , saith , that naturally , and before grace , they were children of wrath as well as others . Whatsoever is their state now , their hope now , their privilege now , that they are engrasted into Christ , yet before that time they were children of wrath as well as others , Ephes. 2.3 . In Rom. 5.10 . Before we were reconciled by the death of his Sonne , wee were enemies . In Col. 1.21 . While our mindes are set on evill workes , wee are enemies : while our mindes are on the earth , and our affections to the things of the world , we are enemies ; for the love of the world makes us enemies to God , Iam. 4.4 . If the world should love us , Si mundus nos deligeret , diligendus non esset . Aug. ●e mundi venitate , cap. 1. wee should not love it : saith Augustine . Hence is it that wee are reconciled to God : Who are reconciled but enemies ? That we are set at peace with God by the crosse and bloud of his Sonne , to note , That before the peace was concluded , we were enemies .

The reason : Reason . Till the time that God give grace , man doth nothing but sinne , his best actions are sinne , and this sets God and him at oddes . Let Paul be witnesse , Rom. 14. ult. Whatsoever is not of faith is sin . Be witnesse Salomon ; His prayer is abhomination , Prov. 15.8 .

First , Vse 1 to teach unregenerate men to see their owne miserable condition and danger , wherein they live Gods enemies ; The Lord will make warre with them , and ( if they obtaine not a peace ) destroy them for ever . Hee will send the host of Angels to destroy , the great Host wherewith he shakes Kings and Kingdomes , Ioel 2.25 .

Secondly , Vse 2 it shewes the happinesse of all that are sanctified , they are no more enemies but friends ; not servants , but sonnes ; not strangers , but heires ; they are no more children of wrath , but of the promise ; they fight not against God , but for him ; they are christened by his name , Christians ; fight his battels , Christs Souldiers ; receiving the Sacraments , dwell in his house , the Temple of his Spirit , have already the earnest penny of their inheritance , and after the conflict shall have a crowne of glorie . O then study to be at peace with God , labour to bee friends with God ; let your tongues praise him , your lives please him , your soules rejoyce in him , your hands fight for him : so shall you be blessed of him , and invested into that Kingdome , where shall be life that never dieth , love that never cooleth , beautie that never fadeth , a crowne that never withereth : God grant us all to weare it . I come to the argument , whereby it appeares that they are enemies : Contempt of the Gospell .

Concerning the Gospell . ] All men , Doct. during the time that they receive not the word , but resist and withstand the course and preaching of it , are Gods enemies , and hated of him . Those that submit not to his Scepter , that is , entertaine not , embrace not his word , are Gods enemies , who must bee destroyed , as appeares by the closure of the Parable , Luk. 19.27 . In Apoc. 11. it is one marke of Antichrist , that hee shall make warre with Gods witnesses , and put to death them that can shut the heavens , vers. 6. In Apoc. 12. there is mention of a Woman cloathed with the Sun , and the Moone under her feet , and upon her head a crowne of twelve Stars : with this Woman they that made war are Dragons , who cast venome on them that keepe the Commandements of God , and have the testimony of Iesus Christ , vers. 17. There is a Text , 1 Thess. 2.15 , 16. that tels us of some who killed the Lord Iesus , and their owne Prophets , who forbid to preach that men might be saved ; and what is the reason ? that they might fill up the measure of their sinnes , and what is their condition ? miserable : they are enemies , and the wrath of God is come upon them to the utmost . And when Paul shewes how Alexander the Copper-smith was enemie to God and goodnesse , and wishes Timothy to beware of him , hee gives this as the reason of all , he with stood our preaching sore , 2 Tim. 4.15 . And it stands with reason .

First , Reason 1 while a man refuses and strives against the Gospell , hee refuses the word and message of reconciliation , 2 Cor. 5.19 . And therefore continuing unreconciled , stands still in the condition and state of an enemie .

Secondly , Reason 2 he evill entreats the Ministers of the Gospell , who are Legats and Embassadours sent to treat of peace , and to desire reconciliation , 2 Cor. 5.20 . and therefore continues an enemie .

Thirdly , Reason 3 the preaching of the word is Christs golden Scepter , under which all his subjects must bee ranged , it is the rod of his power : The Lord shall send the rod of his power out of Sion , Psa. 110.2 . By which all his sonnes and children must be corrected and tutoured . It is Gods Law , by which all that love him must be governed ; it is his easie yoke , which all that be his must take upon them and beare , Matth. 11.29 .

The Vse is : Vse 1 First , to condemne all Iewes , Turkes , Papists , Vnderminers and Persecutors of the Church , who though they thinke that they doe God good service , yet in truth are enemies to God : God loves his Word and Gospell as himselfe ; nay , hee loves and respects the verie places where it is taught : as Psal. 87. The Lord loveth the gates of Sion more than all the dwelling ; of Iacob : And the more he loves it , the more hee hates the contemners of it .

Secondly , Vse 2 if they bee Gods enemies , wee are not to be their friends , wee must not bee familiars with them , for feare of infection : when Israel was mingled with the Heathens , that hated the Gospell , they learned their workes , Psal. 106.35 . They are like Iacobs Poplar rods , like the two rivers in Mercator , Axius and Aliacmon ; Mercat . & Magin . Geograph . like the two fountaines in Spaine , whereof Maginus ; 1. Omnia injecta respuit , refuses all that is cast into it . 2. Omnia injecta sibi assimilat , makes all things cast into it like to it selfe . The danger is noted by Salomon , Prov. 6.27 . and by the sharpe speech of Iehu the Prophet to Iehosaphat , who ( when Ahab askt him to joyne with him against Ramoth Gilead ) made this reply , I am as thou art , my people as thy people , 2 Chron. 18.3 . But what saith the Prophet : Wouldest thou help the wicked , and love them that hate the Lord ; therefore is Gods wrath upon thee : 2 Chron. 19.2 . Audi sabulam non sabulam . Euseb. Eccles. Hist. lib. 4. c. 20. Heare a fable not a fable , saith Eusebius , speaking of a young man , whom Iohn the Evangelist commended to an ancient Bishop , to be entred and instructed , but falling into bad company was perverted , as appeares in the Historie . Therefore is the exhortation of the Apostle ; Wherefore come out from amongst them , and touch no uncleane thing , 2 Cor. 6.17 . Love not those that love not God and his truth . Thirdly , remember how God for many hundred of yeeres hath beene enemie to these Iewes , for contempt of the Gospell , and punished them both with spirituall and bodily punishments , and captivitie : and for as much as wee professe our selves to be Christs subjects , and servants . Let us suffer no evill lusts to ruler and reigne in us , otherwise we shall bee slaine before Christs face , Luk. 19.27 . Bruized with a rod of iron , Psal. 2.9 . Never enter into this rest , Heb. 3.11 . And so I come to the third branch of their present condition , which is either the scandall and offence , which the Iewes take , or the opportunitie that God takes to doe the Gentile good , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for your sakes .

For your sakes . ] Because the Gentiles are accidentally the cause why the Iewes hate the Gospell , and this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is as much as in vestram . utilitatem cedit , it fals out for your good , saith Th. Aquinas on this place . The first thing that I observe is , how God workes good for the Gentile out of the Iewes sinne , and contempt of the Gospell .

God never gives way to any evill , Doct. but hee workes good out of it : as vers. 11. Secondly , God works for his servants by contrarie and unlikely meanes , ibid. Thirdly , God takes all occasions to doe his people good . ibid. I come from their present condition , which I have shewed to be miserable , enemies , to their future condition , which I shall shew to be hopefull ; They are beloved for the fathers sakes . The Conclusions may be these .

1. Doctrines . The promises made unto godly fathers belong to their children also . 2. Gods promises shall bee fulfilled to some of the children , though not to all . 3. Children of faithfull parents are holy , and beloved for the promise made unto their fathers : See vers. 16. 4. God in his elect doth not consider what they deserve , nor respect them according to their present unbeleefe , but consider what hee hath promised to Abraham and to his seed . Therefore we must not despaire , for our salvation depends not on our deserts , but upon Gods decree . I come to a second reason .

VERS. 29. Vers . 29 For the gifts and callings of God are without repentance .

THe purpose of the Apostle is to prove , Exposition . that God loves this Nation , and therefore will call them home ; The reason is drawen from Gods love , which is immutable ; from Gods purpose , which is unchangeable : By gifts understand not all things that God gives unto man ; for some he takes away , Take from him that one talent , Matth. 25. But those which flow from the grace of election , as remission of sinnes , faith , fanctification , perseverance , salvation . By calling , understand not externall and outward calling , but the internall , which is alwayes effectuall , which is his calling according to purpose , proper onely to those who were from eternitie elected , and shall eternally be saved , as Rom. 8.

But it is said , Gen. Object . 6.6 The Lord repented that he bad made man . And Ierem. 18.10 . If they sinne , I will repent of the evill that I thought to doe unto them .

I answer out of Th. Aquinas ; Answ. Sicut Dominus irasci dicitur , non quia in Deo est passio irae , sed quia ad modum irati se habet , quantum ad punitionis effectum : Ità p●nitere dicitur , non quia est in Deo commutotio poenitentiae , sed quia ad modum p●nitentie se habet , dum mutat quod secerat . Tho. Aquin. in Rom. As the Lord is said to be angrie , not because the passion of anger is in God , but because he behaves himselfe like one that is angrie , so farre as concernes the effect of punishing : So is he said to repent , not because a change of repentance is in God , but because hee is like one that repents , whilst he changeth what he had done . So then it stands good : That God loves this Nation . How doth it appeare ? By his election ; as concerning election they are beloved . What if they be ? Then they must be glorified . What then ? Before glorification they must bee effectually called ; therefore wee are not to doubt of their conversion . The first may be a conclusion of infinite comfort to the elect of God .

That in regard of Gods immutabilitie in all his purposes , Doct. none of his elect can wholly , or finally fall , or possibly be damned . A point that may bee enforced .

1. Reason 1 From Gods covenant and seale . 2. Reason 2 From Gods immutabilitie . 3. Reason 3 From Gods care in commending them to be kept by God the Sonne , &c.

First , The markes of election . then labour to secke the certaine markes of election . 1. Love to the meanes of salvation . 2. The spirit of supplication and prayer . 3. Thy weaning and estranging from the world , and minding of heavenly things . 4. Hungring and thirsting after righteousnesse . 5. Love to God , to the brethren , to the messengers of God . 6. A longing for the comming of Christ . And if thou finde these , I shall admire thy happinesse : whatsoever sorrow , griefe , want , meannesse , thou endure here , thou shalt bee honoured of God hereafter ; though thou be like Lazarus in Fulgentius , &c. To proceed in this Text a little further , I observe in it : 1. The Author and Donor of all heavenly gifts , God . 2. The nature of it , and the propertie we have it in , it is a gift . 3. The qualitie and condition of heavenly graces and gifts , they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without repentance . The first , that they are gifts , gives this observation ; Man is not beholding to himselfe for any thing that is good in him . In mee dwels nothing that is good , saith the Apostle , Rom. 7.18 . It was the speech of S. Augustine ; Si quid adverteris quod rectè displiceat in eo , ego ipse conspicior . Aug. ad Paulin Epist. 32. If thou considerest any thing which may truly displease in it , I my selfe am beheld . No man is beholding to himselfe for himselfe ; for he neither made , nor doth hee maintaine and keepe himselfe : Hee is not beholding to himselfe for skill in arts and trades ; for , Nemo artifex nascitur , No man brought that into the world with him : He is not beholding to himselfe for being a Christian ; for , Christianus fit non nascitur , A Christian is made not borne so . To use the words of S. Hierome ; Epist. ad Laetam . Hee is not beholding to himselfe for his wealth and riches : Beware that thou say not in thine heart , My power and arme hath got me this abundance , Deut. 8.17 . Hee is not beholding to himselfe for the value of one haire of his head ; for hee cannot make an haire white or blacke , Matth. 5.36 . Thou art created , healed , saved ; what of these , O man , hast thou of thy selfe ? And therefore man in Scripture is ever described by titles of frailtie and weaknesse , Crearis , sanaris , salvaris , quid horum tibi , O homo , ex te ? importing unabilitie to doe any good for himselfe : But that which the Apostle principally termes a gift and calling , is grace , faith , and eternall salvation to all beleevers ; but this I shall meet in the next place : for this time let everie man learne . 1. That whatsoever good he enjoyes for body or soule , be it temporarie or eternall , is a meere gift ; so the Apostle , 1 Cor. 4.7 . What hast thou that thou hast not received . 2. Learne to know , and when thou knowest , bee thankfull to him that gave it ; and say in the Spouses phrase ; Not unto my selfe , O Lord , not unto my selfe , but to thy name give the praise . And so I come to the Author of these gifts and callings , God . God is the giver of everie good thing that we have : Everie good and perfect gift comes downe from the Father of lights , Iam. 1.17 . Begin with things temporall ; wealth is the gift of God : Beware that thou say not in thine heart , my power and the strength of mine hand hath prepared me this abundance ; But remember the Lord thy God , for it is hee that giveth thee power to get substance , Deut. 8.16 , 17. Health is the gift of God : He hath smitten us , and he will heale as ; hee hath wounded , and he will binde us up , Hos. 6.1 . I make whole and none other , Deut. 32.39 . Peace is the gift of God : therefore is hee called the God of peace , 1 Thess. 5.23 . and God is not the author 〈…〉 , but of peace , 1 Cor. 14.33 . Children are the gift of God : For children and the fruit of the wombe , are a gift and inheritance that commeth of the Lord , Psal. 127.4 . Learning is the gift of God ; God gave to Isay the tongue of the learned , Isa. 50.4 . Come to blessings spirituall . In generall ; Blessed bee God , even the Father of our Lord Iesus Christ , who hath blessed us with all spirituall blessings in heavenly things in Christ , Eph. 1.3 . In particular ; Hee hath chosen us , vers. 4. adopted us , vers. 5. made us acceptable in his beloved , vers. 6. forgiven us our sinnes by the redemption of Christ , vers. 7. given us wisdome and understanding , vers. 8. opened to us the mysterie of his will , vers. 9. If I could repeat unto you all the blessings which Gods people enjoy , I should still finde them derived from this fountaine : Should I speake of faith ; It is the gift of God ; yee are saved , not of your selves , but by faith , which is the gift of God , Ephes. 2.8 . Should I speake of our victorie over sinne and death , it is the gift of God ; Thankes be to God , who giveth us victorie through our Lord Iesus Christ , 1 Cor. 15.57 . Should I speake of strength under affliction ; Vnto you it is given , that yee should suffer affliction , it is the gift of God , Philip. 1.29 . Should I speake of understanding the secrets of the Gospell ; To you it is given , to know the secrets of the kingdome of God . This also is a gift , Matth. 13.11 . Should I speake of the end and complement of all happinesse , eternall life : this also is meerely a gift . The gift of God eternall life , through Iesus Christ our Lord , Rom. 6.23 .

From hence I may first approve of the conclusion of Fulgentius : a a Nos nec bona posse nec velle , nisi Deus utrumq●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 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 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 hominum morita , ut propter ea vita aetern● 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 pr●priae j ●stitiae , & timorem in●u● 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 in unbeleefe , so wast thou ; strangers from God , so wast thou : Therefore seeing thou art n●w in favour , despaire not of them ; they may 〈◊〉 favour as thou hast , and be received to mercie , as thou hast beene . There be two things that the Apostle would have us learne .

The first : That the consideration of what the Gentiles once were , should restraine them from being proud of the happinesse wherein now they are ; as vers. 17.

The second : Doct. If a man would consider himselfe , he would not judge hardly , nor despaire utterly of his brethren . It is the rule of the Apostle ; If a man be fallen by occasion into any fault , yee which are spirituall restore such an one with the Spirit of meeknesse , considering thy selfe : Gal. 6.1 . Our Saviour , in Matth. 7.5 . bids us consider the beames that are in our owne eyes , and then wee cannot doubt , but the moats may be taken out of our brothers eye : for as we helpe up those that be fallen , we releeve the distressed , we pitie the afflicted , we burie the dead ; because wee consider our selves in them , and their case may bee ours : So are wee to judge meekly of those that have fallen , because we may fall and be overtaken as well as they : Who will doubt of quenching the fire in his neighbours house , who hath seene as great a flame quencht in the thatch of his owne house ? or despaire of the returne of his brother , who considers that hee himselfe was once a prodigall , who had run away from his father , and spent his portion in riotous living ? The same gate of mercie is open to thy brother , that was opened to thee ; The same God stands waiting to receive him , who formerly received thee : If a brother bee not called to holinesse , yet hee that considers that it was once his owne case , will be loth to judge him : If he be in a dangerous estate and course , yet he that remembers that himselfe was once an heire and childe of wrath , will bee loth to dispaire of him .

From whence we may see the ground and reason why some fall to such a rash censuring of their brethren ; because they consider not themselves , they remember not what once they were themselves , they are like those Lamiae , or Witches , who set their eyes into their heads when they goe abroad , and put them into a box when they returne home . They censure Davids adulterie , because they consider not , that they were once like Clodius themselves ; they despaire of Absalom for his conspiracie , because they have forgotten that they were once as bad as Cateline themselves . Let us cast eye upon our selves : we have been in the snare , and now we are delivered , hope well of others : we have beene sonnes of wrath , but wee are sanctified , hope the best of others : overtaken with many sins , but now we have shaken them off , despaire not of others : no man is worse now than thou wast once , a childe of wrath , Ephes. 2.3 . dead in trespasses , Ephes. 2.5 . without Christ , aliants from the Common-wealth of Israel , strangers from Covenant of promise , had no hope without God in the world , Ephes. 2.12 . Consider this in thy selfe , and despaire not of others : And so I come to the first point of the comparison , wherein wee must consider : 1. The condition wherein the Gentile once was ; He beleeved not . 2. The estate wherein now he is ; he hath obtained mercie . 3. The occasion of mercie to the Gentile , the unbeleefe of the Iew ; through their unbeleefe . For the first . When the Apostle would shew the miserable condition wherein the Gentiles were , he saith no more but this , they beleeved not .

The most miserable estate in the world , is the estate of infidelitie and unbeleefe . Doct. In the twentieth verse of this Chapter it is said , That unbeleefe cut off this Nation from God : Through unbeleefe they were broken off . It is most true of all sinne , Isa. 59.2 . Your sinne hath made a separation betweene you and your God ; but most true of this : and therefore the Apostle , Heb. 3.12 . Take heed , brethren , that there bee not in any of you an heart of unbeleefe : as vers. 20. I come to the condition wherein now they are .

Now yee have obtained mercie : ] There is no people so farre gone in sinne , but if they come home and returne , the Lord will receive them , as vers. 23. Thirdly , the occasion of mercie to the Gentile , the infidelitie of the Iew. 1. God works good out of the greatest evils that are . 2. He watcheth all occasions and opportunities of shewing mercie , as hath beene shewed above . And so I come to the other part of the comparison , to wit , the application of these conditions in the Gentiles , to the people of the Iewes ; wherein are compared three with three . 1. The contumacie of the Iewes with the former contumacie of the Gentiles ; you were , they are . 2. Mercie given to the Gentiles , with the mercie to be shewed the Iewes . 3. The cause of the cause , or the occasion of the occasion .

You have obtained mercie by their unbeleefe . ] Vers . 31 They by the mercie shewed to you , that is , they shall by the mercie shewed to you , bee provoked to an holy emulation of your good life , and so obtaine mercie : In them observe ; 1. The present condition of the Iew ( Even so now they beleeve not . ) 2. The future condition of them , ( they also may obtaine mercie . ) 3. The occasion why God will in all likely hood shew them mercie ( the mercie already shewed to the Gentile . ) I begin with the present estate and condition .

Now they have not beleeved ] Who ? Israel , the vine , the garden of the Lord , his chosen people .

There is no Nation under heaven so deere , Doct. 1 but sinne will make God forsake them , cast them off , give them over to infidelitie and unbeleefe . I list not to terrifie you with the totall ends and periods of kingdomes and people , which some ascribe to Destinie and Fate , as the Stoicke ; some to Fortune , as the Epicure ; some to Starres , as the Astrologians ; some to an asymmetrie in the body , as Aristotle ; some to number , as Plato , Pythagoras , Polit. lib. 5. Method . cap. 6. and Bodin . But all these have but groped in the darknesse , &c. But the maine point that is aimed at in the paralleling and sampling of these two people , you beleeved not , they beleeved not .

In the order of salvation and damnation , Doct. 2 Iew and Gentile are alike and equall : Both children of wrath , and both enemies to God : So the Apostle ; Wee were by nature the children of wrath as well as others , Ephes. 2.3 . The nature of them both is alike sowre with the leaven of originall pollution : By the offence of one , the fault came on all to condemnation , Rom. 5.18 . There was in both a turning from God to the creature : They served the creature , and forsooke the Creator , God blessed for ever , Rom. 1.25 . If any man make that question , which the Apostle proves , Rom. 3.1 . What is then the preferment of the Iew ? Or what is the profit of circumcision ? I answer : That naturally , and without Christ , the 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 all men are naturally guiltie , like to condemned persons , and can of themselves looke for nothing but death . I cannot answer one of a thousand , Iob 9.3 . If thou be extreme to marke what is amisse , who can abide it ? Psal. 130.3 . Enter not into judgement with thy servants , for in thy sight shall no man living be justified ; Psal. 143.2 . The Law convinceth Paul to bee a blasphemer , the Law convinceth Marie Magdalene to be an impure and uncleane liver , Peter to be an Apostata , David to be an adulterer : the holiest man alive is condemned by the Law ; the anchor whereto hee must trust is onely mercie . There is not one so high commended by Scripture , but he is also convicted and condemned by Scripture . David , a man after Gods owne heart , yet condemned in the matter of Vrias , 2 Sam. 11. Peter commended for his resolution , Though all men should deny thee , yet would not I ; is convicted and condemned for his Apostasie , Matth. 26. Iehoash commended for doing that which was good in the sight of the Lord ; yet condemned for not taking away the high places , 2 King . 12.3 . Adam may hide himselfe in the bushes , Sarah behinde the doore , Thamar may muffle her face , the whore may wipe her mouth and say , shee hath done nothing ; but not one of them all , but they are convicted by the Law written in their consciences , Rom. 2.15 . Young , old , rich , poore , noble , base , Iew , Gentile , all have sinned , and by Law are condemned : and from hence wee may learne .

First , not to please our selves in nobilitie , Vse 1 parentage , wit , wealth ; for God respects not these , he preferres meeknesse and humilitie before them all ; to them hee gives grace , Iam. 4.6 . and with them he dwells , Isa. 57.15 . It is better to bee a doore-keeper in the house of God , Psal. 84. Better to endure affliction with the children of God , Heb. 11.

Secondly , here are they condemned , Vse 2 who justifie themselves before God , who will be saved by their workes , who proudly and presumptuously deny , or diminish the free grace and mercie of God . I come to the end and event of this generall conviction , That hee might shew mercie . Thus good is even the most happie product , that God brings out of the greatest evill , as before hath beene shewed . There is a second Conclusion , to note : How this comming out of sinne and infidelitie to the life of grace and holinesse , depends meerely upon Gods favour : but I have handled it heretofore . I proceed to the generall number that shall finde this mercie , All.

That hee might have mercie upon all : ] In the former part of this sentence , the word , All , may be taken distributively ; for everie particular man is convicted to be in the state of infidelity : In the last part it is taken collectively , Th. Aquinas in Rem . pro generibus siagulorum , for all kindes of people . There is neither Iew nor Gentile saved , Intelligitur de Iudaeis & Gentibus q●os Deus praedestinavit . Aug. de Civit. Dei , lib. 21. c. 24. Quid est omntis 〈…〉 but by mercie , It is understood of Iewes and Gentiles , whom God hath elected : saith Augustine . What is , all ? he will condemne ( not none of all men ) but none of those , whom he hath elected , called , and justified . First then , all that were elected , and are effectually called , and justified by saith , shall finde mercie at the last , and bee saved . In which point note : 1. A twofold calling . 2. A two-fold election . 3. A manifold acception of faith . 4. A great similitude betweene the elect and hypocrites . 5. The faith of the elect may bee covered and diminished ; as above . But the maine Conclusion is this .

There is onely a certaine number of men elect before time , Doct. who shall at the last day finde mercie with the Lord , and be saved ; and all the rest shall be condemned , and cast away : I say not that the number is knowen to any , but to the Lord , who can distinguish betweene the wheat and the chaffe ; nor doe I say , that it is any such small number , as one of a Citie , or two of a Tribe ; for Apocal. 7.4 . there were sealed 144000. And of the Nations and Countreyes , an infinite number , which no man could reckon , which stood before the Lamb , clothed with long white robes , and palmes in their hands , vers. 9. But my meaning is , that of that great multitude of men which live , God hath onely a part and certaine portion ; they are not all his , but some of them shall be cast away at the last . The Lord knoweth who are his , saith the Apostle , 2 Tim. 2.19 . When a curious demander proposed unto Christ this question ; Are there few that shall bee saved ? Our Saviour made him this answer ; Strive thou to be one ; for at that day many shall strive to enter , but shall not be able : Luk. 13.24 . The Apostle is peremptorie , Though Israel were as the sand of the sea , yet onely a remnant of them shall be saved : Rom. 9.27 . If you should divide the world into three parts with I tolomee , into foure with some others , Geograph 〈◊〉 rat . lib. 1. c with Quade into seven , there is not one of seven that professeth Christ aright ; and though in everie one of these seven parts God may have some that pertaine to himselfe , yet there is not the least of them , wherin there are not many brands prepared , and preordained to an everlasting burning . Many that have nothing to plead for themselves ; but bare outward privileges , as preaching , prophesying , doing of miracles ; to these Christ will say at last ; Depart from mee , I know you not : Matth. 7.23 . Many that lay up their talents , and hide them in a napkin , employ not these parts and gifts , which God hath bestowed upon them ; to these Christ will say , Cast that unprofitable servant into utter darknesse , where there shall be weeping and gnashing of teeth : Matth 25.30 . Many that refuse to feed Christ when he is hungrie , to cloath him when he is naked , to visit him when hee is in prison , to whom he shall say ; Depart from mee , yee cursed , into everlasting fire : Matth. 25.41 . Many are ashamed of Christ , many ashamed of his truth , many thinke it a shame to bee accounted such as they ought to be ; and to these he saith , He shall be ashamed of such when he comes in the glorie of his Father with his holy Angels , Mark . 8.38 . Many that have kept house and dwelt together , shall then have an everlasting parting : if two in a bed , the one shall be received , the other left : if two grinding at the mill , the one shall bee received , the other left . First then , if this , All , comprehend not everie man , but onely the elect , and the elect in comparison of those that are reprobated bee but few , as our Saviour speakes , Matth. 20.16 . The called are many , the chosen few , they that finde mercie but few .

Then the harder must wee labour , Vse 1 the more paines must we take , that so wee may bee of that little flock and number , which shall finde mercie . To this purpose , let us learne , that the ordinarie way which men take , cannot bring them on to God : therefore Paul presses egerly , Phil. 3. David runs swiftly , Gloria habitat in rupibus . Strom. lib. 4. Psal. 119.32 . It was the speech of Clemens Alexandrinus ; Glory dwelleth in the rocks .

Secondly , Vse 2 take paines to learne perfectly the way unto God . Bee like Alexander in Plutarch , with his Homers Iliads ; Lib. 6. cap. 2. like Origen in Eusebius , who in his young yeeres devoted himselfe wholly to Gods service .

Thirdly , cast off that luggage , whereby men are so much letted and hindred in the way .

Fourthly , Vse 4 if thou bee once set forward in an holy profession : Bee constant in it unto the end . Observe these , and thou shalt surely finde mercie at the last .

Secondly , Of universall grace . here I have fit occasion to dispute a little about universall grace . I finde concerning this point foure severall opinions : Some have thought Gods saving grace to bee so generall , that it reacht unto all , both men and Devils , which errour is ascribed unto Origen , and is confuted at large by S. Augustine . De Civit. Dei . 10.21 . cap. 17. ad 24. Some have holden , that God ordained grace and mercie for all , and was not in any sense the cause of mans reprobation ; this was the old heresie of the Pelagians , and is not without her well-willers at this day . The third is of the Papists , who deny not that reprobation doth proceed in some sense from the decree and will of God : But that it is Gods act so formally and so properly as election is . The fourth only is according to godlinesse ; That predestination is both of the elect to salvation , & all reprobates to damnation . I will not waken the first , which is the dead error of Origen , I will deale only with the Papist and the Pelagian , who are Iebusites yet alive in the Canaan of the Church .

The Rhemists position on Rom. 9. Annot. 5. on vers. 17. is this , God intends no mans damnation directly , and absolutely , but in respect of their demerits , and it is their marginall note upon vers. 22. That God is not the cause of any mans damnation , or reprobation , otherwise than for the punishment of his sinnes : of the same opinion is Bellarmine , who maketh God the Author of reprobation farre otherwise than of election , and excludes it out of the definition of predestination . De grat . & lib. arbit . lib. 2. c. 9. Their arguments are taken from 1 Tim. 2.4 . God would have all men to bee saved , and come to the knowledge of the truth . The 2 Pet. 3.9 . God would have no man to perish ; but would have all come to repentance . The 18. Ezek. 23. God will not the death of a sinner . Therefore the death and condemnation of man stands not properly with the will of God . To which it may briefly be answered thus : First , God is said not to will the death of a sinner , not because in his secret will he hath not decreed it ; but because God in mans condemnation hath respect to his owne glorie : that is it which principally hee wills , both in his election and reprobation : that which God chiefly and principally wils , is his glory , and this glory is gotten by electing of some out of the masse of corruption , and leaving of others . Secondly , God will have all saved , that is , de generibus fingulorum , all kindes of people : Euchir . cap. 103. it is Augustines exposition . Thirdly , Gods will is , that all the elect shall be saved : as we say , all goe in at the doore of the house , not because all men goe into that house , but because all that goe into the house , goe that way . Fourthly , All , in regard of sufficiencie , not in respect of efficiencie ; in regard of the worthinesse of the price , not in regard of the propertie of redemption , God wils with the will of his signe , not of his decree , that is , of his commandement , not of his good pleasure . Fifthly , in regard of his revealed will , who offereth unto all the outward means of salvation , not with the will of his good pleasure and decree . The Conclusions in briefe are these : 1. God as hee hath made all men , so hee hath freely disposed of their end , according to the counsell of his owne will , ordaining some to be vessels of honour , some vessels of wrath . And this is most just , to save some and reject others , whereas he might condemne all : Nemo injustitia Deum arguat , si uni indebitum donaverit gratiam , alteri debitam reddiderit poenam . A. g. de praedest . Sanct. lib. 1. cap 4. Let no man accuse God of injustice , if hee shall give to one undeserved grace , shall render to another deserved punishment : saith Augustine . 2. Nothing must make us thinke , that God condemnes any without their owne fault ; hee ordaines none to condemnation , which they have not justly deserved by their sin , and that God only hath decreed and willed their punishment , but not the sinne that brings them to it : If now you demand whether this reprobation depend only upon Gods absolute will , or there were in it a respect & view of mans sin ; I have discussed this before , when I handled the second verse of this Chapter . And so I come from the Papist to his brother the Pelagian , and others begotten of them both . It was the tenent of Pelagius : That the grace of God was not only in respect of the outward meanes generally offered to all ; but in Gods eternall decree and purpose ordained for all , if they would receive it : and Th. Aquinas and Bellarmine seeme to confute the opinion , yet in other words they affirme as much . If the bloud of Christ were to be given to all for whom it was shed , then it were to be given to all men , to the Turkes , Sisanguis Christi omnibus danduus effct pro quibus susus est , cum dandus esset omnibus omninò hominibus , etiam Turcis , Iudaeis , Ethuicis : sauguis etenim ille pro omnibus si●●us est . De Eucharist . lib 4. cap. 25. Iewes , Heathens , for that bloud was shed for all : in his answer to the argument of Luther . I have observed three severall opinions : The first , that Christ without difference died for the sinnes of all men , without any respect of faith , or infidelitie ; yet all are not saved , because some despise this grace offered , and so are deprived of the reconciliation purchased by Christ . The second , that all are saved by grace , and have faith in Christ . The third , that it is the purpose of God to save all , but the condition being kept , if they beleeve . The first applying Christs death to all , as well beleevers as unbeleevers , impugnes that Scripture , God so loved the world , &c. Ioh. 3.16 . The second , making faith a naturall gift , is contrarie to the word ; for that which is naturall is common to all ; But all men have not faith , 2 Thess. 3.2 . The third , ascribing power to mans will , to receive and apprehend grace when it is offered , gaine sayes that Scripture which saith , Without me yee can doe nothing , Ioh. 15.5 . My purpose is to dispute against all these in that point wherein they all agree , concerning universalitie of grace , the condition being kept . For order , I shall first lay downe my proposition . Secondly , the confirmation from Scripture . Thirdly , shew the absurd consequents of the adverse opinion . My proposition is this : Whereas all men were by nature children of wrath , and in themselves lost ; God , according to his good pleasure , out of the whole masse elected some , to whom he appointed Iesus Christ to be their Mediatour and Redeemer : to prove this the Scriptures are frequent . The 10. of Ioh. 15. Christ layeth downe his life for his sheepe : But all are not Christs sheep , for some be goats , Matth. 25. some be wolves , some follow the voyce of strangers . Secondly , Christ died onely for his friends , Ioh. 15.13 . But the elect onely , and such as shall bee saved are his friend . Thirdly , the Apostle tels us , Ephes. 5.26 . That Christ gave himselfe for his Church , that hee might sanctifie it : and that he is the Saviour of his bodie , vers. 23. But the elect onely univocally , and they onely are members of his body : unto these places adde these reasons founded upon the Scriptures .

First , Reason 1 Christ died only for those that should beleeve in him , Ioh. 3.16 . But it is not given unto all to beleeve ; for you beleeve not because you are not of my sheepe , Ioh. 10.26 . To beleeve is a gift proper to the Elect alone , As many as were ordained to eternall life beleeved , Acts 13.48 .

Secondly , Reason 2 Christ redeemed only them whose Advocate he is ; but he is the Advocate of the Elect onely not of the reprobates : I pray not for the world , but for them that thou hast given mee out of the world , Ioh. 17.6 . Now it cannot bee that the world should be given him out of the world ; and therefore although wee in charity pray for the conversion of Turks , Iewes , Infidels , out of the world , yet it followes not that Christ did pray for the whole world ; for he knew who they were that should bee saved , and so doe not wee , and therefore hope the best of them that are without , and yet of the world : Est mandus damnandorum , de q●o scriptu●● , 〈◊〉 cum mundo pereat , pro●sto non orat ; est m●●●●s sa●vandora ( de quo Apostolus ) Deu● erat in Christo mundam sibi reconcil●u●s , pro ●sto orat . Aug. in Ioh. Tract. 110. There is a world of those that shall be damned , ( of which it is written ) lest yee perish with the world ; for that he prayeth not : there is a world of those that shall be saved ( of whom the Apostle ) God was in Christ reconciling the world to himselfe ; for that he prayeth : saith Augustine .

Thirdly , Christ died onely for those that are appointed to salvation ; for the death of Christ is the subordinate meanes , which God useth to save those whom hee would have saved : But all men in the world are nor appointed to salvation . It will bee answered : That it is Gods will that all should bee saved upon this condition , if they beleeve : So then if it can bee evicted , that Gods election unto life is not conditional , but absolute , in setting apart a certaine number , to whom only he will give power and grace to beleeve , and to none other ; then will the Conclusion be good ; That for the number onely Christ hath died .

The first place shall be , Matth. 20.16 . Many are called , but few are chosen . Therefore though the outward meanes bee offered unto many , yet onely some are elected and chosen unto life . To this some have answered : That there is a twofold election ; Generall , of all who are called to the outward profession of obedience ; Speciall , of those who obey their calling , and persevere in faith to the end : So they make the meaning this : That few are elected , not in respect of any election and separation in the decree of God : But because among many , some onely persevere unto the end . To this I answer : 1. There can bee no such generall election ; for what election , where all are received ? 2. To say many are chosen , where Christ saith but few are chosen , what is this ? 3. To the point : If that speciall election depend upon mans perseverance , and not mans perseverance upon election : If men bee elect , because they persevere ; and not rather persevere , because they are elect ; then are men causes of their owne election , and chuse God first , contrarie to that rule of Christ ; You have not chosen me , but I have chosen you , Ioh. 15.16 . Contrarie to the Apostle ; We loved not God , but God loved us first , 1 Ioh. 4.10 . Contrarie to that of S. Paul , Who hath separated thee ? but God who separates and distinguishes one from another , 1 Cor. 4.7 . Secondly , Matth. 20.23 . The Kingdome of God shall be given unto them , for whom it is prepared of my Father . Therefore it is not prepared for all : and to strengthen this Conclusion , the Apostle saith , that some bee vessels of wrath prepared to destruction : Rom. 9.22 . To this they answer : That these places prove not any particular exception of some from glorie , but that the kingdome is indifferently prepared for all that shall beleeve ; and they that beleeve not , are by their incredulitie prepared to destruction ; whereunto this is my reply : Wee grant that none but beleevers are ordained to glorie ; but wee make faith and beleeving an effect and consequent of election , and preparation unto glorie : So that the number of beleevers is as certaine as the number of the elect : For I aske , whence is it that we have faith ? It is not of our selves , it is the gift of God : Ephes. 2.9 . If faith bee Gods gift , how is it that all have not faith ? There is no reason , but because God gives it not to all . And why doth not God give it unto all ? But only because God hath chosen some , whom bee purposeth to save in Christ ; and to these only is faith given . If it be said , that God gives it to all , but all receive it not ; then is Gods will resisted , and mans will frustrates the purpose of God ; contrarie to that rule of the Apostle , Rom 9.19 . Who hath resisted his will ? I come to the absurdities that follow upon this .

First , Absurdities that would follow universall grace . to affirme that Christ died universally for all that should beleeve , and not for any speciall number , takes away Gods predestination , makes it a confused and conditionall purpose ; whereas the Scripture reacheth , that Gods election is certaine and definite ; that hee hath decreed , and knoweth the number of the elect . 2 Tim. 2.19 . The Lord knoweth who are his ? Ioh. 10.3 . Christ calleth his sheepe by name .

Secondly , it would follow , that election should be from the fore-sight of faith , contrarie to the Apostle , Ephes. 1.5 . who saith , That he hath predestinate them through Iesus Christ unto himselfe , according to the good pleasure of his will . Non quia sancti cramus futuri , aut quia fu●●us , sed ut essimus . Aug. depraedest . lib. 1. cap. 18. Not because we would be , or were holy , but that we might be holy : saith Augustine . Secondly , Christ , or our faith in Christ fore-seene , cannot be the cause of our predestination , seeing Christ himselfe , in respect of his office of redemption and mediation , was predestinate and preordained of God . And the same thing cannot bee both the cause and the object of predestination . Christ Ieus , as hee is the head with his body , which is the whole company of the elect , are the object of predestination ; therefore not the cause : adde unto this . Luk. 12.32 . It is your Fathers pleasure to give you the Kingdome . And if they first beleeved , they chose him , he chose not them ; and the Lord pronounced it himselfe of the children before they were borne : I have loved Iacob , and hated Esau . Rom. 7.

Thirdly , to affirme that God conditionally hath appointed all men , if they wil beleeve ; and that it is his will that all should beleeve , & if all beleeve not , it is not for defect of grace , but through their owne fault , for God gives man free will & power of himselfe to beleeve , or not to beleeve , which is first against the rule , 1 Cor. 2.14 . The naturall man receiveth not the things of the Spirit of God : against the rule ; It is not in him that willeth , &c. Rom. 9.16 . against the rule ; It is God that worketh both the will and the deed , Phil. 2.13 . against the rule ; Without me yee can doe nothing , Ioh. 15.5 .

Fourthly , as it is in mans power to beleeve ( if hee will ) so is it to resist Gods will and grace ; against the Apostle , Rom. 9.19 . who hath resisted his will ? against the rule of the Prophet , Whatsoever the Lord pleased , that hee did in heaven and in earth : against the rule , Ioh. 6.37 . All that my Father giveth me , commeth unto me : Sed ex nolentibus fuit volentes . not that God saves any man against his will , But of being unwilling makes them willing : saith Augustine . Excellent is his speech to this purpose , a a Non potest essectus miseritordae esse in hominis pot state , ut homo nolit ; quta si vell●tr luctantium ●seteri , possit ules vocare , quoinodo ill● aptom effet ; &c. Aug. ad St ●plicianun , lib. 1. quaest. 2. The effect of mercie cannot be in mans power , that man may not will it ; because if God would have mercie on those that resist , he is able to call them so as should be agreeable to them : they therefore are elect , who are so called , that they may not deny him that calleth ; the rest are not elect , because they follow not , although they be called . b b Volenti salvun facere nullam hominis arbitrili resistit . Aug. de gratia & corrept . cap. 14. No mans will resisteth God willing to save him . And , c c Non est dutitandum voluntati Dei voluntates kominum resistere non posse . Ibid. It is not to be doubted , that the wills of men cannot resist Gods will . Well agreeing with that of Ambrose , d d Nihil potest obsistere divinae gratiae , quò minus quod volnerit impleatur . Ambros de vocat . Gent. lib. 1. cap. 10. Nothing can hinder the grace of God , by how much lesse it might bee fulfilled which he willed . There are many absurdities yet behinde : As first , that men are no otherwise elected , but if they beleeve , and so long elected , as they continue in faith , and therefore may lose their election and their faith , and of vessels of honour become vessels of wrath . This I have confuted at large already ; onely remember those distinctions of election , vocation , and faith ; and unto them joyne those reasons : Begin with that in Hos. 2.19 . And so I come to the last part , which is the Apostles conclusion of the whole Chapter .

VERS. 33. Vers . 33 O the deepnesse of the riches both of the wisdome and knowledge of God! how unsearchable are his wayes , and his judgements past finding out ?

THe occasion of these words , Exposition . Orig in Rom. 11. saith Origen , was this ; Because he turneth the malice of the one , to the salvation of the other . Chrysostome saith , Because hee hath cured contraries with contraries ; Quia contraria contrarus curaveris . Chrysost. brought so much good to the Gentile from the infideritie of the Iew. Some apply it to the whole mysterie of the Gospell , whereof much is yet secret , and which the Angels desire to behold , 1 Pet. 1.12 . O profunditas , O profunditas in arconum Evangelii ! in bringing good out of evill . But as the former restrained it too much , so this is somewhat too generall . Augustine restraines it to this particular mysterie , of calling the Iewes and rejecting the Gentiles , as if it were thus ; O the deepnesse of his wisdome in this ! who can search the causes of his judgements upon the one , or finde out the wayes of his mercie to the other ? Calvin and Peter Martyr apply these words to the mysterie of Gods predestination . O the depth ! in casting away some , in saving others ; in paying to some due punishment , to others undeserved grace : as Augustine . De praedest . Sanct. lib. 1. c. 4. The whole occasion , or the matter of his admiration , I take to bee referred unto those deepe and mysticall conclusions which went before , concerning both the calling of the Iew , and the rejection of the Gentile ; concerning the saving of some , and refusing of others ; concerning election and reprobation . At these hee is amazed , and cries , O the deepnesse ! As if hee should thus have said , I have expounded what I could , I am now at a stand , I am swallowed up of the deepnesse of Gods wisdome ; I must give over searching them , I must give over preaching them , they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unspeakable , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unsearchable ; not to be searched , but to be adored . The words are an explanation ; in which the Apostle goes about to silence two sorts of men . The former is , hee that curiously searches into Gods hidden and secret counsels . The other , that stormes and murmures at Gods proceedings and judgements : The curious searcher and disputer in these words ; O the deepnesse of the riches ! His counsels are so deepe , as he that wades into them may drowne himselfe , but shall finde no bottome : He is so rich in wisdome and knowledge , that created and finite understandings of men and Angels doe dazle at the beholding of them . The repiner and murmurer in the two next verses , wherein he shewes ; 1. That God in his greatest workes needed none . 2. That he is a debter unto none : And therefore none can complaine of injustice , though he be lost . I begin with the former ; I must take onely some plaine observations ; for it were an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a confusion , or against method , to goe about too precisely to open that , whereat Paul was amazed . The first I comprehend in this Conclusion .

It is proper to the godly , Doct. and their office and duty , to thinke , speake , and consider ; to admire the works and counsells of God ; to burst forth into holy exclamations ; to stirre and incite others unto it . Thus doth the Prophet , Psal. 8. O Lord our God , how excellent is thy name in all the world ? Hee sets downe his glorie , in ordaining strength out of the mouthes of babes , vers. 2. In creating the Heavens deckt with Sunne , Moone , and Stars , vers. 3. In the making of man little inferiour to Angells , giving him dominion over all other workes of his hands ; yet after all this , he is faine to admire . O Lord , how excellent is thy name in all the world ? In another Psalme ; O Lord , how glorious are thy workes , and thy thoughts are verie deepe ? Psal , 92.5 . When David hath considered , how the Lord redeemed his people from the hand of the oppressour , gathered them out of the lands , when they wandred in the wildernesse , and had no Citie to dwell in ; hungrie and thirstie , that their soule fainted in them ; hee breakes into this passion : O that men would therefore praise the Lord , &c. Psal. 107.8 . Againe , considering how often God hath satified the thirstie , and filled the hungrie soule with gladnesse ; how he humbled their hearts with heavinesse , and yet when they cried , delivered them out of their distresse , brought them out of darknesse , and brake their bands in sunder . He breaks out againe into that holy exclamation ; O that men would therfore praise the Lord , vers. 15. Againe , considering how hee had broken for them the gates of brasse , and smitten the barres of iron in sunder ; how hee sent his word and healed them , and delivered them from the grave , when their soule abhorred all manner of meat , and they were hard at deaths doore . Hee breakes out into that holy exclamation : vers. 21. Againe , considering how they that goe to sea , &c. how they are mounted up to heaven , and downe to the deepe againe ; how they reele and stagger , and their skill failes ; yet the Lord turnes their storme into a calme , and brings them to the haven : Hee breakes out into that holy exclamation , vers. 31. Wee cannot remember how God hath called us Gentiles without God in the world , Ephes. 2.12 . but it will cause an holy exclamation ; O the riches of the mercie and goodnesse of God : how he hath cast off the Iew , whom hee so much honoured , but it should cause an holy exclamation : O the unsearchable depth of the judgements of God! wee cannot looke upon the heaven beautified with starres , upon the earth cloathed with flowers ; but it should cause an holy exclamation , O the depth of his love and bountie unto us in Christ Iesus ! From whence wee may learne a three-fold dutie .

First , Vse 1 to strive how we may affect and possesse mens hearts with the rarenesse and excellencie , yea , with an holy admiration of Gods workes and proceedings ; so doth David , Psal. 48.4 . Sing unto God , sing praises unto his name , exalt him that rides upon the heavens in his name Iah : According to thy name , so thy praise shall be to the worlds end , Psalm . 48.10 . And if wee doe remember his workes , we must needs admire his workes . Who can remember his worke of election , and not wonder that hee should love Iacob and hate Esau ? His creation , and not wonder how he could frame so many goodly creatures in heaven and in earth of nothing , by nothing but a word ? His workes of redemption , and not wonder at his goodnesse , in sending his Sonne into the world to die for sinners ? His worke of vocation , and not wonder how by the voice of his Gospell preached by weake men , hee could subdue and convert Nations and Kingdomes ? Who can remember his framing in the wombe , and not wonder ? I will praise thee , for I am fearefully and wonderfully made , Psal. 139.14 . Who can remember how God hath kept him from the wombe , fed him with the lives of his creatures , preserved him from dangers , From the arrow that hath flowen abroad by night , from the sicknesse that hath destroyed at noone day : yea , When thousands have fallen beside him , and ten thousands at his right hand ; and not admire the loving kindnesse of the Lord ? Let our tongues sticke to the roofe of our mouths , our right hands forget to play : Let fathers forget their sonnes , nurses their sucking babes , mothers the fruit of the wombe : But let us never cease to magnifie and admire the wayes and proceedings of God , whose workes are unsearchable , and wayes past finding out .

The second Vse is : Vse 2 That when humane reason is offended with the deepnesse of the doctrine of predestination , that wee renounce reason , and give glorie unto God , and with reverence admire what we cannot understand : Let us beleeve that it is so , D●spatare vis mecum ? mirare mecum , & clama , O altituao a●bo consen●iamus in pavore , ne in crrore pere●mus Aug de ●●rbis Apost. Serm. 11. because the word hath revealed it ; but when by reason we cannot apprehend the manner & the cause , let us fall downe & worship the Lord , whose wisdome is deeper than the Ocean , whose wayes are unsearchable , and judgements past finding out . It was the modestie of S. Augustine ; Wilt thou dispute with me ? wonder with me , and crie , O deepnesse ! let us both both agree in feare , lest we perish in errour . Let us learne the lesson of our Saviour ; I thanke thee , O Father , Lord of heaven and earth , that thou hast hid these things from the wise and learned , and hast revealed them unto babes : Is it so ( O Father ) because thy good pleasure was such : Matth. 11.26 .

Thirdly , Vse 3 it serves to condemne such men as murmure at Gods order and course in matter of reprobation , and thinke much that God should leave one in the masse of corruption , rather than another ; that hee should reprobate them before they had done any evill , and appoint them to be vessels of wrath , and brands of an everlasting burning , in a blacke and bottomlesse Tophet , before ever their mothers conceived them ; whereas God is most wise and just , and of absolute power and authoritie ; and therefore alwayes doth , and cannot chuse but order , rule , and dispose of all things most rightly and most wisely , albeit our weake and sinite apprehensions cannot see the reason of it . The Conclusion : Let us beleeve what we see not , admire what we understand not , reverence and adore that God , whose councels are so deepe , and wisdome so infinite , that men and Angels cannot finde them out . And so I come to a second point in generall .

Wee must in the hidden mysteries and secrecies of Almightie God , Doct. not be curious to know impossibilities , much lesse object and except against the manner of Gods proceedings ; but containe our selves within the precincts and limits of his word , adore and admire his counsels , without all vaine and rash attempting to search and finde them out . It is Davids speech , Psal. 36.6 . His mercie reacheth unto the heavens , his faithfulnesse unto the clouds ; his righteousnesse is like the mightie mountaines , his judgements like the great deepe . And therefore can wee neither finde the reason of them , nor except against them .

First , it makes much for Gods glorie , Reason 1 that his judgements and secrets ( especially in matters of election and reprobation , as also of particular events , and of the times and seasons ) are hid , and it is not fit for us to know them , Acts 1.6 . God doth not as Ezechias did , 2 Chron. 32. shew all his riches and treasures to the Babylonish Ambassadours .

Secondly , Reason 2 we cannot finde them out , because God in his dispensation of his workes , hath hidden contraries under contraries : viz. contrarie ends under contrarie meanes , life under death , riches under povertie ; glorie under shame , as the Apostle speakes , He being rich became poore , that we through his povertie might be made rich , 2 Cor. 8.9 . and by dying destroyed him that had the power of death , Heb. 2.14 . And therefore if we trouble our braines in these , we shall be oppressed by the brightnesse of Gods Majestie , confounded in our owne imaginations .

The Poets report of Prometheus the Father of Doucalion , Horat. lib. 1. Od. 3. Ovid. M●●am . lib. 1. Natal . Comes Mytholog . li. 4. cap. 6. that for prying too farre into the secrets of Iupiter , the God rewarded him thus , sent him a box by Pandora , the wife of Epimetheus , which so soone as ever he opened , a thousand evils and diseases brake forth : Mille morborum & malorum geuera cruperunt . by which they intimated the danger of prying into Gods secrets .

Thirdly , Reason 3 they that in this have been inquisitive and curious , have plunged themselves into such inextricable labyrinths and mazes , that they have never been able to come out of them ; unto which we may adde : That we have employment sufficient for our soules health ; to busie our mindes all the dayes of our life , in searching out , in musing upon , in bringing into practise the lessons of Gods revealed will and word , which containes whatsoever is necessarie for our salvation . Wee can never in this mortalitie sound the just depth of that , much lesse obey it , and follow it : Therefore what vanitie and folly were it , to omit and leave undone that which God hath commanded , and so highly concernes us ; and preposterously and unprofitably to dwell in the search of things impossible to be knowen , and unprofitable if they were knowen .

Which serves first to answer all curious and unnecessarie questions , Vse 1 as for example ; Why did God create man apt to fall ? Why did hee not keepe him from falling ? Why did God elect some and refuse others ? Why doth not God cause his word to be preacht at once in all places ? Why doth God condemne men for unbeleefe , seeing no man can beleeve , except God conferre faith upon him ? Why doth God suffer the greatest part of the world to lye buried in blindnesse and infidelitie ? Why doth hee at one time call moe , than at another ? Is not God unjust and cruell to predestinate men to condemnation before they have done any evill ? I will not say to these , as once Augustine answered him that made the question , what God did , ante mundum conditum , before the world was made ? Aug. Confess . lib. 11. cap. 12. That God was making hell for such idle and curious Questionists . But I say with Chrysostome ; Ista ignorantia ipsâs●imtiâ sap●en●●or est . Chrysost. in Eph. 5. Hom. 19. Bern. de pugna spirituals , serm. 2. Cave inquirere quae non debes scire , curiositas peric●losa praesumptio est , damnosa p●ritia , in obscuris an daces , in peri●●losis praecipites facit . De modo banc vivendi , serm. 44 That ignorance is wiser than knowledge it selfe . And I say with Bernard , that it is contraria omni pietati , contrarie to all godlinesse . Take heed thou inquirest not after those things which thou oughtest not to know , curiositie is dangerous presumption , damned skill , it makes men wex bold in hidden points , to run headlong in dangerous points . Let us passe by curious questions , bid adue to all vaine speculations ; Let us exercise our selves in searching the Scripture .

First , to know , and practise such things as concerne our faith , the sanctification of our life , and the salvation of our soule , Vse 1 this will finde employment enough , though wee were as wise as Salomon , and could live as long as Methusalem did . And so I come to examine what particular conclusions will come from the word .

And first from this , that it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The riches of wisdome and knowledge . True riches consists in true wisdome , and in knowing of God . There is one dives sibi , rich to himselfe , another dives Deo , rich unto God , Luk. 12.21 . He that hath onely outward treasures is rich to himselfe , but he that hath the treasures of wisdome and knowledge is rich in God . But where is this rich minerall of wisdome and knowledge to be found ? I answer out of the Apostle , Coloss. 2.3 . All the treasures of wisdome and knowledge are hid in Christ . How then may wee come to have our part in them ? I answer : By searching and knowing the Gospell ; that is the field spoken of Matth. 13.44 . Disce , home , ubi sunt verae divitiae ; regnum caelorum vere divitem facit , praestat Deum ipsum , quo praesente quid deosse potest . Learne , O man , where are the true riches ; the kingdome of heaven makes man truly rich , it gives God himselfe ; who being present , nothing can bee wanting : saith Ferus . A man may bee like unto Lazarus without bread , like Peter without money , like Iob without friend , yet if hee have a costly jewell in a box , hee is rich and wealthy ; so is hee that hath that pretious jewell of wisdome and knowledge : If you desire to be enformed what riches it is to have wisdome and knowledge . See Prov. 8.10 .

Secondly , Vse 2 from these , How unsearchable are his judgements , and his wayes past finding out ?

VERS. 34. Vers . 34 Who hath knowen the minde of the Lord ? or who hath beene his Counsellour ?

1. HIs wayes and judgements , viz. the course and order which God observes in managing and disposing universall and particular things : Doct.

The course and order which God observes in managing and effecting his workes and purposes are not to be sought into farther than they are manifested in the word . So Moses , Deut. 29.29 . Things secret belong unto God , but things revealed to us and to our children . When the Disciples moved that question ; Master , wilt thou at this time restore the Kingdome ? Our Saviour answers , that it is not fit for them to know the times and seasons , Acts 1.6 . Where the Spirit of God hath had no mouth to speake , we must have no cares to heare , and where hee ceaseth to direct , wee must cease to enquire : They are too malapart and saucie schollers , who will needs know more than Gods Spirit is willing to impart : Hee hath written enough to convert their soules , to give wisdome unto the simple , to rejoyce the heart , and to give light unto the eyes , Psal. 19.7 , 8. He hath revealed enough to make them wise unto salvation , to teach , to reprove , to correct , to instruct in righteousnesse , to make them perfect and absolute , 2 Tim. 3.15 , 16 , 17. They that will not be content with this , may seeke for farther knowledge , but shall never be satisfied ; and perhaps they may be strucke by the hand of God , as Vzzah for staying the Arke with his hand , 2 Sam. 6.7 . In Matth. 12.22 . when our Saviour cured the possessed with a dumbe spirit , so that hee both heard and saw , The people were amazed , but enquired not how hee did it : So should wee . Wicked therefore is the practice of those that by Astrologie and such indirect meanes , seeke to know the day of mens death , and calculate issues of particular intendments ; The vanitie of which is sufficiently declared by S. Augustine . De civit . Dei , lib. 1 , ca. 1. ad 10. But this point is somewhat what neere to the other : I therefore proceed to another , Who was his counsellour ?

Who was his counsellour ? ] With a three-fold bridle doth he restraine mans presumption . 1. In that he is most wise , who hath beene his counsellour ? 2. He is debtor to none ; therefore none can complaine of any injurie done him . 3. Because for him were all things made ; as Iunius . God in the decreeing and disposing of all things , in procuring mans salvation needeth no counsell , useth no mans advice , but doth all things according to his owne good pleasure , and after the counsell of his owne will . Our God which is in heaven , doth whatsoever he will , Psal. 115.3 . He predestinates according to the good pleasure of his will , Ephes. 1.5 . Hee gives meanes of salvation where he will , Matth. 11.25 . Who did advise him in the creation of the world ? None : Hee created all things for his owne will , Revel. 4.11 . Who did advise him in the redemption of man ? Surely none : For he gave himselfe for our sinnes , because this was his Fathers will , Galat. 1.4 . In briefe , Hee worketh all things according to the pleasure of his will , Ephes. 1.11 .

To blame therefore are all such , Bellisacri , lib. 5. cap. 1. S●●lle à principio creationis intersursset Dei consilio , non nulla melius & ordmatiue dispoluisset . Magd. Cent. 6. cap 7. as finde fault with many things , and thinke that they might have beene done a great deale better than they are ; as one Alphonsus mentioned by Herolt : As the Magdeburgenses relate ; If hee from the beginning of the creation had beene Gods counsellour , hee had disposed some things better and more orderly .

To blame are they that murmure at Gods worke of reprobation , and thinke hardly of him for casting them off before they were borne , for ordaining them to destruction before they had done any evill , for appointing them to damnation before their mother conceived them in the wombe ; whereas God is most wise in all his counsels , and most wonderfull in all his workes : If God seeme to have done any thing but meanly , I answer with the Apostle ; The foolishuesse of God is wiser than men : 1 Cor. 1.25 . So farre as the Potter is wiser than the clay , the Carpenter wiser than the timber , the most curious Carver wiser than a peece of stone ; so farre is the wisdome of God beyond the straine and reach of created and finite understanding . Let us then learne not to finde fault with any of Gods doings , but admire them ; not to except against his proceedings , but thinke reverently of them . Let us leave it to Lombard , Lib. 1. dist. 44. and other idle Schoolemen to dispute , whether God can doe any thing better than he hath done it ; but let us remember all his doings with admiration , and ever eccho that passion of holy David ; O that men would praise the Lord , and magnifie all his doings among the children of men . And so I come to the second argument , whereby he represseth mans repining and murmuring .

VERS. 35. Vers . 35 Who hath given unto himselfe , and hee shall be recompenced .

THis is the second argument , Exposition . whereby the Apostle acquits God from the false accusations of the wicked , as if God were unjust in refusing one rather than another . His reason goes thus : God owes nothing to any man ; no man had done any thing , for which God was bound to elect and chuse him ; he received nothing at any mans hand : If God give any thing to this man , he is most gracious in giving ; for he owes him nothing : If hee give not to that man , he is not injurious , because he owes him nothing . The first thing that the Apostle aimes at , is to shew , that election is of the meere grace of God : and therefore it is not amisse to expound what is to bee understood by grace in this assertion : amongst men hee is said to have grace , whom the people favours , as before on the fifth verse . Secondly , that God in mans election , had no respect unto mans good workes : I need not stand to shew how Bellarmine strongly confirmes the point , De gratia & lib. arbit . lib. 2. c. 10. as vers. 6. So much for the first part of the proposition , who hath given unto him first : There is somewhat in the sequele or inference .

He shall bee recompenced : ] Though God did neither elect , nor save men for their workes , yet doth hee never faile to recompence , and reward our good workes , for enduring persecution , Matt. 5.12 . The loving of our enemies , Matth. 5.46 . Mercie to the poore , Luk. 14.14 . It was the speech of Paul , 1 Tim. 4.7 . Godlinesse is profitable to all things , and hath the promises of this life , and that which is to come . When Peter askt the question , What shall wee have ? Our Saviour answers , Matth. 19.28 . &c. So I come to the last argument , to represse mans repining and murmuring , in the last verse .

VERS. 36. For of him , and through him , Vers . 36 and for him are all things : to him be glorie for ever . Amen .

THe Arrians ( as Theodoret saith ) understand all this of God the Father , Exposition . to confirme the heresie of making the Sonne inferiour to the Father , and onely to be the instrument , but not the efficient cause of creation ; contrarie to the Apostle , who saith it of Christ ; By whom are all things , and wee by him , 1 Cor. 8.9 . Basil and Ambrose meane it onely of God the Son , Deside , lib. 4. cap 6. as it were thus : Who hath knowen the minde of the Lord ? and the answer were this : The Son of God hath knowen it , of whom and by whom are all things . Some distinguish these three , and appropriate them to the three persons in Trinitie . Of him , that is , of the Father ; through him , that is , through the Sonne ; in him , that is , in the Holy Ghost . So amongst the Fathers , Greg. super E●gch . com . 16. Hilar. de Trinit. lib. 8. Gregorie and Hilarie . Of the moderne Expositors , Gho●ran , Lyranus , and Tolet. Others more truly reserre them to the whole Trinitie ; as Augustine and Chrysostome : All things are of God , as of the first efficient cause ; by God , as the conserving cause ; in God , as in the end : as Thom. Aquinas . Or as Calvin , All things are a seipso nullo alio movente , of him , no other moving ; per seipsum nullo adjuvante , through him , none helping ; propter seipsum nullo communicante , for him , none other partaking of glorie with him . The words doe containe two lessons . The one determines whence we have our being and well being , whence come mercies and judgements , whence come life and death , of him , brough him , for him . The other , to whom we must returne the sacrifice of thankes , praise , and glorie ; to him be glorie : wee have our being from him , we are blessed and preserved by and through him , made created for him , we must returne the praise and glorie to him . I begin with the first clause .

Of him , Rerum Antiq. lib. 1. cap. 1. Depraeparat . Evaagel . lib. 1. Lib. 1. de coelo . ] Diodorus Siculus & Eusebius recite the opinions of many Philosophers , as Aristotle & many others , who thought the world to be eternall . Others , that it was made , yet not of God ; but of concourse of small indivisible bodies . This was the fancie of Democritus and Lucippus , confuted by Tully , De naetu●a Deorum , lib. 2. Phys. lib. 1. and by Aristotle . Others have thought , that the world was made by Angels , as Simon Magus , Capocrates , and Cerinthus , confuted by Augustine . De hares . cap. 1 , 7 , 8. Others , that it was made by two Gods , the one good , the other evill . So the Gnostickes , the Marcionites , and the Manichees , as the same Angustine remembers ; Cap. 6 , 22 , & 46. All consuted in the words of my Text : Of him are all things . Which is not to be limited to the first person in Trinitie : for , Opera Trinitatis ad extra suntindivisa . Lomb. lib. 1. distinct . 15 The externall workes of the Trinitie are undivided , saith Lombard . It was an old Cabalisticall note , that everie letter in the word Bara should signifie one person in Trinitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for ben , silius , signifies the Sonne ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for ruach , spiritus , signifies the Holy Ghost ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Abba , pater , signifies the Father : But I need not insist upon that ; consider but the time when , and the meanes how ; it will bring you suddenly into a wonderfull admiration of Gods power and greatnesse , and minister this point of learning , to wit :

That God can bring to passe great matters in short time , by small meanes . Doct. He speakes but the word and they are made , hee commands and they are created , Psal. 33.9 . Nebuchadnezzar as Monarch of the world walkes in his palace , boasts of his tower , Is not this great Babel , &c. Dan. 4.27 . But how quickly is hee stript of all , deprived of his Kingdom , driven from among men , hath not a cottage to hide his head in , nor a rag to cover his nakednesse ; he● is cast in a moment from the height of prosperitie to the depth of miserie . Thus is hee punisht for his contempt of heaven ; and yet when he looks to heaven , he is as quickly restored againe , his beautie and fashion renewed , his Kingdome restored ; here is a wonderfull change in short time , and small meanes . So did God deliver Israel out of Aegypt and Babylon . I come a little neerer to the Apostles argument .

His purpose is to prove that God cannot bee beholding to us , for wee are his workmanship , Doct. have our being from him , are made by him , and if wee have any thing that he loves , wee have it of him ; if wee doe any thing that hee accepts and likes , we doe it by his hand and power , all things are of him : God is in nothing beholding to any creature ; but all creatures in heaven and in earth are beholding to him for whatsoever they have , whatsoever they are : Hee is not beholding to us for our holinesse and righteousnesse : If thou bee righteous , what givest thou to him ? or what receiveth he at thine hand ? Thy righteousnesse may profit a man , but not God : Iob 35.7 , 8. Wee cannot hurt him by our sinne , nor helpe him by our holinesse ; in all that wee doe , the Lord is not better , but all the benefit comes upon us that doe the service . In prayer the dew of heaven lights upon us , in hearing the blessing fals upon us ; if we give to his poore , he is not beholding , for hee payes us double . Prov. 19.17 . If we comfort his Prophets , he is not beholding ; for hee rewards us with a Prophets reward , Matth. 10.41 . If wee keepe his Sabbaths , hee is not beholding to us , the reward is greater than the obedience , Isa. 58.14 . But all creatures are beholding unto him for their being ; For in him we live , and move , and have our being , Acts 17.28 . For their breeding ; For when father and mother forsake us , the Lord takes us up , Psal. 27. It is hee that feeds and cloathes us , Matth. 6. If wee have wealth , wee are beholding to him for it ; Creari● , sanaris , salvaris , quid horum tibi , O home , ex te ? Beware that thou say not in thine heart , &c. Deut. 8.16 , 17. as vers. 29. I end with the words of Bernard ; Thou art created , healed , and saved ; what of these hast thou ( O man ) of thyselfe ?

Learne here first how glorious is the Lord our God , Vse . who makes such glorious creatures as Angels and men . Secondly , how weake and fraile are all these creatures ; who have neither being , nor well-being , but from God . Thirdly , how poore our service is , how meane and slender all our workes and doings are : That though wee should spend all our dayes in the Temple with Hannah , give our goods to the poore with Dorcas , make restitution with Zacheus , build a Temple with the Centurion , give our bodies to bee burned for his sake , yet we doe but our dutie , and God is not beholding to us for it . I come to the second .

Per seipsum , Through him are all things , Doct. none helping : God is sufficient to preserve and keepe his people , and to doe whatsoever he will without any helpe . This the Prophet intimates , Isa. 45.23 . I have sworne by my selfe , that everie knee shall bow unto me , noting both a soveraigntie to keepe the wicked in awe , and a sufficiencie to maintaine & uphold all that be his . This David intimates , Psal. 99.1 . The Lord is King , though the whole earth be moved ; the Lord is King , be the people never so unquiet : noting first the securitie wherein Gods children are , who are defended by his Scepter ; and the vanitie of all wicked attempts against those that are preserved by his power : This is a point plainly delivered : Let Kings band therefore their forces against the Lord and his Anoynted , hee that dwelleth in heaven will but laugh them to scorne , Psal. 2 4. This is plainly confessed and proved ; Behold , the God whom wee serve is able to deliver us out of thy hands , and he will deliver us , Dan. 3.17 . Therefore is hee called God all-sufficient , Genes. 17.1 . A God to whom nothing is hard , Genes. 18.14 . A God Almightie , Genes. 43.14 . Instance in the planting of his Church ; Hee will and can plant it where hee will , in despite of opposition , as at Thessalonica ; see the storie , Act. 17. At Ephesus , see the storie , Act. 19. In the house of Nero ; see their salutation , Phil. 4.22 . The more it is opposed , the more God makes it to thrive and prosper . Post Martyres flores●●t Ecclesia . Chrysost. de patient . Iob , Homil 4. Cruciate , damnate , torquete , at ●●●ite nos , exquisitior quaeque crudelitas vestra , est sectae illecebra , quoties a vobis metimur , totics plures essicimur ; nam sanguis Christiano um sem●n Ecclesiae est . Tertull. Apologet . ad Calcem . Hence is that of Chrysostome , After the Martyrs the Church flourisheth . And Tertullian , Afflict , condemne , torment , but waste us ; everie one of your more exquisite crueltie , is an allurement of our Sect ; as oft as we are mowed of you , so oft are wee made the more ; for the bloud of Christians is the seed of the Church . Onely Gods hand and power is seene in the planting of it ; when it is planted , onely his hand is seene in the preserving and delivering of it . It is the Prophets speech , Isa. 59.16 . The Lord saw that there was none to helpe ; therefore his arme did save it , and his hand brought salvation unto it . In the dayes of Elias , when they brake downe the Altars , killed the Prophets , and Elias onely was left ; then did the Lord alone preserve it . In the time of the Arrian heresie , when there was but Athanasius against the whole world ; so Constantius the Emperour , and Liberius the Pope . Theod. Eccles. hist. lib. 2 ca. 16. Hee kept Ioseph in Aegypt , Ionah in the belly of the whale , Israel in the deepe sea , and when there was none to save , then the arme of the Lord brought salvation unto them .

Which may serve : First , Vse 1 to comfort us in all our distresses , because our Lord and Master is sufficiently able of himselfe to defend and save us : who will see his sonnes and children in the fire , but would pull them out , if hee were able ? Secondly , if God be all-sufficient of himselfe , then will he finde out meanes sufficient to helpe , and to doe his children good , though man perceive it not . Thirdly , if all-sufficient , then God can save the lives of his people , when all meanes are against it . He can make the den of Lions to bee a castle and a lodge for Daniel . I come to the third .

For him are all things : Doct. ] God in all his workes , of election , reprobation , creation , preservation , had a respect to himselfe , and proposed his glorie as the end of them all . God made all things for himselfe , even the wicked for the day of wrath . Thus the foure and twentie Elders , Apoc. 4.11 . Thou art worthy , O Lord , to receive glorie and honour ; for thou hast created all things for thy wills sake . When God chuseth a people , hee respects his owne glorie . The Lord set them up to be a pretious people unto himselfe , and made them higher than all the Nations , whom he made in praise , in name , and in glorie , Deut. 26.18 , 19. In the discomfiting of enemies , hee proposeth his owne glorie : For this cause have I appointed thee , that I might shew my power in thee , and declare my name thorowout all the world , Exod. 9.16 . If he raise Lazarus , the end is his glorie , Said not I unto thee , that if thou didst beleeve , thou shouldest see the glorie of God , Ioh. 11.40 . He did intend his glorie in everie thing that hee did , and hath glorie from everie thing that he made , even by that which is evill ; for he turnes evill to good , and brings good out of it ; as out of the evill of sinne a five-fold good ; out of the evill of punishment a manifold good : So that both in good and evill he intends , and from both good and evill he gets honour and glorie to himselfe . I shall make the use when I come to the dutie of returning thankes , and to the person to whom glorie is due .

To him be glorie for evermore , Amen . ] This is the Doxologie describing to whom the glorie of creation , preservation , election doth belong . It containes first the Quid , what is to be returned . Secondly , the Cui , to whom it must be returned , to him . Thirdly , the Quamdiù , for evermore . Fourthly , the seale set to this acknowledgement and recognition , Amen . I begin with the Quid , what is to be returned , glorie ; my purpose is not to speake of an acknowledgement of the glorious nature , and attributes in God ; but of mans study to get glorie unto God here among men ; onely this Conclusion I cannot passe .

That God lookes to receive glorie from everie thing that he hath made . Doct. Thus the Prophet , Isa. 43.7 . Everie one of them shall bee called by name ; for I created them for my glorie . And hee hath chosen his elect , to the praise of his glorie , Ephes. 1.12 . The heavens must declare his glorie , Psal. 19.1 . The creation of the world must set out his glorie , Rom. 1.20 . All the creatures must set forth his glorie , because he made them , Gen. 1. Preserves their being , Act. 17.28 . Feeds them , Psal. 147.9 . But man especially is bound to this dutie of glorifying God , because he not onely made him , preserves , seeds him ; but being dead quickened him , being lost sought him , being Satans prisoner ransomed him , not with bloud of buls and and goats , but of Christ . And what use makes the Apostle ? Therefore glorifie God in your bodies , and in your soules , 1 Cor. 6.20 . I come to a second , viz.

Man should never doe any thing , Doct. whereby hee may not gaine some glorie unto God . Thus the Apostle , 1 Cor. 10.31 . Amongst many , hee is principally to aime at Gods glorie in these three . 1. His actions . 2. His speeches . 3. His calling . His actions are of three kindes ; naturall , civill , religious . The naturall are such as are common to men with beast , as eating , drinking , sleeping , recreation ; yet in man all these must be moderated by reason , that wee erre not in excesse , or defect , or manner of using them . The Apostle hath mentioned two , whereof we should be most carefull that wee dishonour not God ; to wit , eating and drinking . Here I must quarrell with two sorts of people who dishonour God so much in these two . First , they dishonour him in eating ; so did the people of Israel , when they required meat for their lust , Psal. 78.19 . And therefore while the flesh was yet betweene their teeth , before it was chewed , Gods wrath was kindled against them , as Numb. 11.33 . Secondly , they dishonour him in drinking , as those Isa. 5.11 . Woe unto them that rise up early in the morning , that they may follow strong drinke , that continue untill night , till the wine inflame them . I come to the third , which is our calling .

We must make choyce of such callings , whereby we may gaine glorie unto God . Doct. For a calling is a particular kinde of life imposed upon man by God , for the common good : and in everie calling two things must be considered ; the Author , and the end . The Author of everie honest and lawfull calling is God : So the Apostle , 1 Cor. 7.17 . As God hath called everie man , so let him walke . The end of every lawfull calling is the common good ; as members for the common good of the body , be it politicke , or naturall : Therefore many perswade themselves that they have lawfull callings when they have none ; such as live by usurie , carding , dicing , playing ; these have neither the Author God , nor the end , the common good . Now in the right use of a calling consider foure things . First , that they make choyce of a calling which is lawfull and honest . Secondly , that they make choyce of a calling which is fit for them , and they for it . Epist. Endoxio Rh●tori . Nazianzene reports of the Athenians , That when their youth came to bee of age fit for employment , they permitted them to make choyce of such callings , in which they saw them take most delight , because those things best succeed , which we undertake by natures guidance . Thirdly , hee that is fitted for many , must make choyce of the best ; Art thou called being a servant , care not for it : that is , Though thy calling bee meane and hard ; yet shake it not off , but beare it patiently , 1 Cor. 7.21 . Fourthly , leave it not without good warrant ; but I hasten to my conclusion . Let everie man examine his calling at the Apostles rule , 1 Cor. 7.24 . Let everie man wherein he as called walke with God : No calling is lawfull , when the action pleaseth not God , as 1 Cor. 10.31 . By this ( I hope ) some will learne at last to give over their calling , whereby they bring not honour , but dishonour unto God : Those that live upon usurie , by dicing houses , by penning and acting of playes , let them all remember this , mine heart trembles to thinke , what calling these men have , my soule wonders how they glorifie God in them , I marvell how these make for a publike good ; how God is honoured , a kingdome bettered , the common good promoted by them ; I know not , I beleeve not . And so I come to the Cui , who must have all this honour .

Him ] It was the proud speech of Sennacherib ; Have any of their Gods delivered the Nations out of mine hand , Isa. 36.18 . taking the glorie of all victories unto himselfe . None may challenge the glorie of any thing that hee doth , or hath , unto himselfe . The glorie must not rest upon him that hath any good , but must bee returned to him that gave it : Now it is God that gives everie good thing that wee enjoy ; for , Everie good and perfit gift comes downe from the Father of lights , Iam. 1.17 .

FINIS .