Lectures Upon The Eleventh Chapter To The ROMANS.  
Preached by that learned and Godly Divine of famous memory, Dr. SUTTON, in St. Marry Oueris in Southwark.  
Published for the good of all God's Church generally, and especially of those that were then his Hearers.  APOC. 14. 1●. Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they rest from their labours, and their works do follow them. 
LONDON, Printed by I. H. for Nicolas Bourne, and are to be sold at his shop, at the South Entrance of the Royal Exchange. 1632.   

TO THE RIGHT HONOURABLE, ROBERT Lord BROOKE, Baron of Beauchampcourt: I. D. Wisheth all increase of saving graces, with true honour and prosperity in this life, and eternal happiness in the life to come.  
I Shall not need (Right Honourable) to spend much time and many words in commending this Book to your Lordship, and all sincere Lovers of God's truth, seeing the name of the Author, surmounting my best praises, can much better grace it to them (and many were they) that knew him; and the work itself may worthily commend the Author to them that knew him not. It presenteth unto your Lordship the labours and Lectures of that faithful Servant of God, and famous Preacher of the Gospel, Doctor Sutton, in his weekly exercise at S. Marie Oueris in Southwark, which when they were delivered, were received with the general applause and approbation of all his Hearers, that were godly and judicious A man furnished with many rich endowments, and entrusted by our great Lord and Master with not a few of his choicest talents, which, whilst he lived, he employed faithfully and fruitfully, to the glory of God, and the edification of his people in his painful Ministry. But (alas) too little a while did this burning and shining light appear unto the world, setting in our Horizon, and (without any Poetical fiction) dying in the Ocean by an unnatural motion, before he had attained unto the high noon of his perfection, that he might shine much more clearly among those bright Stars, who with him have been the means upon earth of enlightening and converting many others. Some little glimpse hath he left behind him of his greater light (like the rays in the sky after the Sun setting) in these his labours penned by his own hand, for his own use: which wanting the gracefulness of his elocution, and powerful spirit to enlive them, in which he excelled; are but like a naked body stripped of its ornaments, or a dead picture compared to a living body: and this picture as fare short in beauty and likeness of that it would have been, if himself had lived to perfect it with his own pencil, as a picture taken of a dead man in comparison of one which is drawn to the life. But yet I supposed, that this dimmer candlelight of his fruitful labours, was too useful and profitable to lie any longer hid under a bushel, and that it was in me a kind of sacrilege, to rob the Church of the use of his talents after he had done trading with them, and to hide them in a manuscript (as it were in a napkin) which being published might become profitable for the enriching of many.  
And therefore that God might be yet more glorified by these fruitful labours of his faithful servant, and the Church thereby might be also further edified, I have caused them, by being imprinted, to be laid out in common, for the benefit of many, especially those who having been his ordinary hearers, were much addicted to his Ministry, and will highly esteem the work for the Author's sake.  
The which I humbly present and dedicate to your Honour's Patronage, being emboldened hereunto by your fervent love to God's truth, and your zealous profession of it in these cold and declining times: as also for that honourable respect which I have observed in your Lordship to God's poor Ministers, and your cheerful receiving of them and their message, for their Master's sake: and finally, that I might take occasion hereby of preserving and continuing your Honourable acquaintance with me the least of God's Servants, which I highly esteem, not for any worldly respects, but that I may be still honoured by your Noble and Christian love, and be always ready by my best services to honour you in it. The Lord more and more multiply all his graces in you, that you may long remain, as a Noble Peer of our Commonwealth, so a firm Pillar of our Church, adorning your religion, which as your best ornament chief adorneth you, and gracing that truth by your holy profession and practice, which above all other titles will most ennoble you, and make you truly honoured in this world, in the sight of God and all good men, and eternize your glory in the life to come. The which shall be the hearty prayer of me a poor Minister of Jesus Christ, who shall ever remain much devoted to your Lordship in all Christian duty and service,  
john Downame.   

To the Christian Reader.  
IT is no small part of man's misery, that being created by God in a state of happiness and immortality, he hath made himself mortal by his sin and fall. And it is an evidence of God's infinite and never sufficiently admired mercy, that he hath not only by the death of his best beloved Son, restored all his elect to a state of incorruption, and eternal life, and blessedness in the world to come, but also in this world hath provided certain means and medicines, for the curing, in some sort, even of death and mortality itself, which in their own nature are apt to bury us all in perpetual oblivion. Namely, that whereas by God's just & unchangeable sentence we must all dye, yet by generation we propagate our kind, and so, though mortal in ourselves, we are immortalised in our posterity. Besides which benefit, common to all mankind, God vouchsafeth a more peculiar blessing unto those whom he calleth to be spiritual Fathers in the Church, begetting children unto God by the seed of the Word, and preserving them in this life of grace by their fruitful and powerful preaching of the Gospel. Especially if he also enableth them to leave unto their children the riches of their holy writings for their instruction, and increasing of their spiritual growth, in all grace and goodness, as it were holy legacies bequeathed by their last will and testament. For those spiritual births of the brain are herein much to be preferred before the fruit of the womb, in that they continue an honourable memory of their Father after his death, whereas the other often degenerating from the virtues of their Ancestors, do stain their names with their vices and dishonourable actions. But much more doth God honour those who thus honour him, in giving them power to speak unto his people, even when their bodies rot in the grave, and making them instruments of his glory, and of much good unto his children, even for a long time after death. So that as wicked men do not only whilst they live, by their sin's treasure up wrath against the day of wrath, and prepare a fire in which they shall everlastingly be burned, but also by propagating their sins unto posterity, and leaving behind them the example of their vices, whereby others daily are successively corrupted, do add fuel to that hellish fire, and increase their never ending torments: So God's servants, even after they are dead, have still a stock going, when as they leave behind them their Christian virtues for examples, and their holy writings, teaching and persuading others to follow them, whereby a daily addition is made to their glory and happiness. Such legacies after his departure hath this reverend and faithful servant of Christ left for the use and benefit of the Church, and such children to perpetuate his name and memory unto all posterity, I mean the sum and substance of many his learned Sermons, which he preached in his place & charge, at S. Marie Oueris in Southwark, to the great benefit, comfort, and contentment of those that heard him. The which though he had not polished and perfected for the Press, (as he might have done if it had pleased God to have prolonged his life) yet I thought it not fit that they should always be hidden from the world, because they had not on them their best apparel. They were, I assure thee, his own legitimate children, conceived and bred in his own brain, which were thus fare fitted for their birth, and prepared for the Press, though himself wanted life and strength to bring them forth. Esteem them not the less because they are Orphans, but entertain them rather with the more love; and if thou findest in them any defects and wants, pity them the more, because they have lost their father, who would (had he lived) have supplied them: and esteem them both in their own worth, and also for their father's sake. And if I find that thou givest this kind entertainment, to these his fruitful labours, as it were, his first borne; there are diverse other children of the same father, which shall ere long be brought to light; I mean his Lectures on the twelfth Chapter to the Romans, and on a great part of the ●19. Psalm, with some others. In the mean while I commend them to God, and the word of his grace, which is able to build thee up, and to give thee an inheritance among all them that are sanctified.  
Thine in the Lord jesus. J. D.   

The Contents.  

GOds Ministers must not conceal comforts from the wicked. pag. 5  
Wicked men presume upon outward privileges. pag. 9  
No outward privileges exempt from God's anger. p. 12  
The faithful cannot finally fall away. p. 14  
All that carry the name of Christians are not in the Covenant. p. 17  
Those of all Nations that believe and repent shall be saved. p. 19  
A man may be assured of his salvation in this life. p. 22  
Parentage can neither hinder nor further salvation. p. 40  
Grace is above greatness. p. 42  
Sin will ruin a people notwithstanding outward privileges. p. 46  
God predestinated us in Christ. p. 52  
We are predestinate to the means as well as the end. p. 53  
Faith nor works foreseen no cause of election. p. 60  
No means to glory but by Christ. p. 71  
All that do good works are elect, and shall be saved. p. 74  
The elect cannot finally be cast off. p. 76  
The Scriptures able to make wise to salvation. p. 79  
There is a familiarity between God and his children. p. 85  
Prophets and good men stand in the gap. p. 87  
Prayers the Churches best weapons. p. 89  
The wicked persecute the best most. p. 93  
When the Prophets are gone the people fall from God. p. 95  
Wicked men overthrow the means of God's service. p. 98  
Wicked men dispute against the truth with the sword. p. 99  
Christ's Church scarcely visible sometimes. p. 100  
Wicked men requite God's Prophets evil for good. p. 102  
When Gods servants cry to him he answereth them. p. 104  
A great grace in corrupt times to be preserved from sin. p. 109  
God owneth not Idolaters for his. p. 110  
God hath always a Church, though invisible to man. p. 113  
To bow before an Idol is idolatry. p. 117  
God at all times preserves his Church. p. 118  
Those that belong to God are not many. p. 120  
God saveth man of his free grace. p. 126  
God in electing man respects not good works. p. 129  
All men shall not be saved. p. 134  
No man can attain life by his own righteousness. p. 135  
Those that stand upon their own holiness are hardened. p. 137  
We must seek God in a right manner. p. 138  
A man elect shall certainly be saved. p. 139  
Hardness of heart a sign of reprobation. p. 141  
The written Word should be judge of controversies. p. 144  
Causes of hardness of heart. p. 145  
God punisheth one sin with another. p. 162  
An heavy judgement to neglect the means to know God. p. 163  
Means of salvation abused turn to destruction. p. 168  
A misery to hear and not profit. p. 169  
Means contemned are not profitable. p. 173  
God receiveth all that turn to him. p. 164  
The best things of wicked men turn to their destruction. p. 177  
They that seek life in the Law find destruction. p. 181  
God repays men in the same kind. p. 182  
God punisheth unbelievers with spiritual blindness. p. 187  
God hates, and severely punisheth infidelity. p. 193  
When wicked men abuse their power, God deprives them of it. p. 194  
Prudence in Ministers in denouncing of judgements. p. 200  
Men stumble at those things that should support them. p. 203  
The best may stumble, reprobates fall finally. p. 206  
God works good out of evil. p. 208  
God works good to his by unlikely means. p. 213  
God takes all opportunities to do his children good. p. 214  
When the Gospel is abused God takes it away. p. 216  
Where the Gospel is preached salvation is offered. p. 218  
God requires an holy emulation. p. 221  
The good that is in others should provoke us to follow them. p. 223  
Gods kindness should make us ashamed of unthankfulness. p. 225  
The grace and knowledge of God and Christ is true riches. p. 231  
The jews at their conversion shall be enriched with graces. p. 239  
Faithful Preachers turn all they say to their people's use. p. 241  
Good people fear the loss of their faithful Preachers. p. 243  
Ministers should intent the good of their people. p. 247  
Ministers by preaching and living should grace their calling. p. 250  
Good Ministers aim at the salvation of souls. p. 252  
A good Minister God's instrument to save souls. p. 256  
Preachers must neglect no means to convert souls. p. 258  
We ought most to tender the salvation of those that are near us. p. 259  
Living in sin is an estate of death. p. 261  
We should not despair of the calling of the jews. p. 264  
The Gospel the means of raising men from the dead. p. 266  
What is due to God of his own blessings. p. 271  
Gods promises belong to posterity. p. 273  
Some of any man's seed may be cast off. p. 278  
Our former vileness should keep us from pride. p. 279  
Without true grace no fruit pleaseth God. p. 282  
All truly called become fruitful. ibid.  
Sinners converted well esteemed by God. p. 285  
Our rising by others falls must not make us proud. p. 288  
We must not be proud of any gifts. p. 290  
The Gentiles inferior to the jews in many things. p. 294  
Every sin hath some plea. p. 296  
None but God discerns true branches from false. p. 299  
No Nation so exalted, but sin will bring them down. p. 301  
Men are ready to trample on the afflicted. p. 302  
Men are subject to be proud of gifts and graces. p. 304  
Men are apt to ascribe God's gifts to their own merits. p. 307  
Infidelity separates between God and man. p. 309  
Man is the cause of his own ruin. p. 312  
All our good of God's mere mercy. p. 314  
Faith distinguisheth men. p. 315  
A good Christian must live in continual fear. p. 317  
The faithful cannot fall away. p. 319  
No outward privileges exempt sinners from punishment. p. 332  
Others examples must warn us. p. 335, 342  
God fits his punishments to man's sin. p. 341  
Gods bounty should make us loath to offend him. p. 343  
Not sufficient to have grace, but to continue in it. p. 347  
Threats and terrors necessary. p. 348  
No sinner so great, but God will receive him if he turn. p. 351  
God altars the course of nature for his children's good. p. 357  
The experience of God's former favours should work assurance. p. 358  
Gods greater favours should assure us of the less. p. 359  
Gods children, though they sin, shall not be cast off. p. 360  
Men are willing to learn of those they love. p. 362  
Ministers and people should live, and love as brethren. p. 364  
Weighty points should be heard with greater attention. p. 365  
God would have none proud of that they enjoy. p. 366  
Other sins punished with hardness of heart. p. 367  
Sin causeth punishment where mercies have abounded. p. 369  
In greatest revolts God preserves a Church. p. 372  
The Gospel, though opposed, shall convert the full number. p. 378  
None of the jews within the Covenant shall be lost. p. 384  
Man under sin in a miserable servitude. p. 386  
Deliverance from all misery depends upon Christ. p. 390  
Heaven must be gotten with violence. p. 397  
Christ alone reconciles sinners to God. p. 398  
God will perform all his promises. p. 401  
It is proper to God alone to forgive sins. p. 405  
God in forgiving sin takes it quite away. p. 409  
Man before grace is an enemy to God. p. 415  
They that receive not the Gospel are enemies to God. p. 417  
God works good out of evil. p. 420  
In regard of God's immutability the elect cannot finally fall. p. 422  
God the Author of every good gift. p. 424  
If we considered ourselves, we would not judge our brethren. p. 431  
The estate of unbelief miserable. p. 432  
jews and Gentiles alike by nature. p. 433  
All hope depends upon God's mercy in Christ. p. 435  
Many now in the state of sin shall find mercy. ibid.  
All men naturally guilty of death. p. 438  
Gods elect shall only find mercy at the last day. p. 440  
Against universal grace. p. 443  
It is proper to the godly to admire God's counsels. p. 454  
We must not curiously search into hidden secrets. p. 458  
We must search no further than the written word. p. 462  
God effects great matters in a short time. p. 469  
God is in nothing beholding to any creature. p. 470  
God can do what ever he will without any help. p. 471  
God proposed his glory the end of all his works. p. 473  
God expecteth glory from every thing he hath made. p. 474  
Man should do nothing whereby God may not gain glory. p. 475  
We should choose callings wherein we may glorify God. p. 476   
The End of the Contents.   

Errata.  
PAg. 14. lin 10. read consilium. pag. 17. lin. 17. read played. p. 21. l. 3. deal David. p. 23. l. 10. deal that. p. 25 l. 30. a fine, read that all such. l. 31. read the end. p. 29. l. 17. deal it. p. 34. l. 18. read the seventh sign. p. 40. l. 7. read is our God. p. 43. l. 9 read her doors. p. 56. l. 24. read cruelty. p. 58. l. 20. deal his. p. 63. l. 4. that he may make, and l. 17. read that there. p. 103. l. 3. deal of. pag. 106. lin. 24. read lest thou shouldest. pag. 108. lin. 18. deal the. pag. 117. lin. 7. read sound pag. 122. lin. 27. read mercy. That it is. lin. 28. deal: p. 128. l. 10. read copies. They, and Aphorism. p. 130. in mark l. 17. read Causa causati. p. 131. in mark l. 5. read mori, non quia bene vixi, sed etc. p. 146. l. 23. read hardens his. p. 151. l. 21. read God. Not. p 156 l 26. read Counsel. p. 158. l. 7. read formally sin. l. 8. read good will. p. 160. l. 16. read withdraw. p. 164. l. 16. read a confluence of sins. p. 178. l. 17. read Theseus out of the. l. 28. read goods. p. 208. l 11. read An evil man. pag. 254. l. 1. read the wire-drawing. p. 275. l 4 read place. Hereditarie. p. 278. l. 24. read I have loved. p. 291. l. 9 read doing evil. pag. 303. l. 14. read their favours. p 311. l. 5. read Isa. 56. and Isa. 58.13, 14. p. 316. l. 22. read Simon Peter. p. 317. l. 14. read pia solicitudo. p. 334. l. 12. read an asymmetrie p. 375. l. 7. read this was not the. p. 378. l. 2. read in the clouds. p. 431. l. 14. read an èye. p. 434. l. 5. read the Apostle propounds p. 442. l. 19 read but ●ew. p. 443. l. 20. read but that it is not. p. 445. in mark l. 5. read gratiam. p. 448. l. 21. read for that number. p. 451. l. 18. read believe; this is. p. 458. l. 1 deal both. and l. 6. read even to (O Father) p. 462. l. 28. read things: hence we learn that the course. p. 466 l. 1. read first given unto him. p. 468. l. 16. read made and created p. 472. l. 16. read and waste us. l. 17. read cruelties.   

D. SUTTONS usual Prayer before his Sermons.  
OH most gracious and most glorious God, before whom the Sun and the Moon become as darkness, the blessed Angels stand amazed, and the glorious Cherubims are glad that they may cover and hide their faces, as not daring to behold that incomprehensible greatness, and that infinite goodness which thou art; with what confidence shall we forlorn sinners be ever once able to appear before thy allseeing providence, that terrible and angry countenance, that sin-revenging justice of thine, which is so fierce and terrible, that it will shake the heavens, melt the mountains, dry up the seas, and make the tallest Cedars in Lebanon to tremble: Good Lord, where shall we hide ourselves from thy presence? masses of corruption, mountains of sin, dead and dry trees, fit fuel for thy fierce wrath to work upon: If we should climb up into heaven to hide us from thee, thou art there; or go down into the bottom and depth of hell, thou art there also; or take the wings of the morn, and fly to the utmost part of the seas, even there also will thy allseeing eye behold us, and thy right hand will quickly visit and find us out: we will therefore here dissolve and melt ourselves into a flood and fountain of many tears, bewailing and bemoaning our woeful and miserable estate; for albeit by reason of that foul Chaos, and stain of natural corruption and original sin, we have deserved long since to have had the sweet issue of all thy good blessings to be stopped and dried up, thy mild and gentle corrections to be turned into the sudden execution of bloody to ●utes and fearful judgements upon us even in this life, and at ou● departing out of this world to be plunged everlastingly into a pi●● destruction, there to be fried and scorched with Sata● and his Angels for evermore. And yet for all this, O Lord, we have never ceased to add oil unto this flame, and to blow up the coals of thy fearful displeasure, through the hot and eager pursuit of many loud crying actual sins and transgressions; so that from the crown of the head to the sole of the foot, there is not one place sound or whole within us, but we are full of sores and swellings, and botches, full of sin, full or corruption: our understandings which should have known thee to be our true God, and him whom thou hast sent Jesus Christ our Redeemer, these are blinded and misled with ignorance and doubting, our affections which should have been good guides to have directed our feet into the way of peace, they are become swift messengers of Satan to buffet us; our bodies which should have been sweet Temples for thy blessed Spirit to dwell and lodge in, they are sinks of sin, and cages of filthy birds: Our eyes, O God, are like open windows, and doors to receive sin, our hearts like common Inns to lodge sin, our heads like skilful Politicians to contrive sin, our tongues smooth and sweet Orators to plead for the maintaining of sin, and all our hands like stout Soldiers and courageous Champions to fight in the defence of sin. Thus have we waged and managed war against thee our God, ever since we were borne, so that now thou mayst justly sp●e us out of thy mouth, cut us off in the midst of our sins, come amongst us this very present, and bind us hand and foot, and at the end of these few and miserable days send us all into hell together, that so Satan might pay us our wages only, whom thus long we have obeyed and served: thus emptying ourselves from all trust and confidence in the arm of flesh, we fly unto thee, O God, the anchor of our hope, and the tower built for our defence, with many deep sighs and groans from our perplexed consciences and diseased souls, most humbly entreating thee to be gracious and merciful to all our sins, for they are wondrous great, make it thy glory to pass by and to wink at them; pour into our souls the oil of thy mercy,, supple our hard and dry hearts with the sweet influence of thy best graces, and cure all our swelling wounds with the true balm of Gilead; Purge (good Lord) and cleanse all the polluted and infected corners of our hearts, that though 〈◊〉 this day our sins be as old as Adam, as numberless as the stars o● heaven, as high as the tallest Cedars in the Forest, Lord pluck them up by the roots, bury them in everlasting forgetfulness, that they may never stop the issue of thy blessings, nor draw down upon us the vials of thy wrath, nor be a wound and grief to our troubled consciences in this life, or work despair in us at the end of our days, nor stand up in judgement to be the utter ruin and condemnation of our souls and bodies at the last day. Good Lord prepare us all for a better life, sit us all for the Kingdom of thy Son Christ Jesus, guide us all with thy blessed Spirit, tutor us out of thy holy Word, humble us by thy merciful corrections, and by thy fatherly blessings, wed our affections, and knit our hearts more near unto thee in newness of life, than ever heretofore they have been: that living as becometh thy obedient children and servants an holy and a religious remnant of our days, we may by thy grace and mercy be partakers of a joyful and a comfortable death, and after death of a glorious resurrection to everlasting life and peace among thy Saints. Neither do we pray to thee for ourselves only, but for all people and Nations of the earth, but more particularly for the place in which we live, and therein according to our bounden duty for thy servant and our Sovereign, Charles. by thy special Providence, King of Great Britain, France, and Ireland, Defender of the most true, ancient, Catholic and Apostolic faith, and in all causes, and over all persons, within these his Majesty's Realms and Dominions next under thee and thy Son Christ Jesus supreme Governor, add unto his days, as thou didst unto the days of Hezekiah, that he may enjoy a long and a prosperous reign over us; and in the mean time remember him in goodness for the good he hath done already to thy Church. Bestow the sweetest of thy blessings upon our gracious Queen Marie, our hopeful Prince Charles, and the Lady Marie, and the rest of those royal Branches beyond the seas; season them in their young and tender years with thy fear, that they may be great in thy favour: and if it may stand with thine eternal Decree, let us never want an holy and a religious man of that house and line, to govern the Sceptres of these Kingdoms, and to maintain the preaching of thy glorious Gospel within these his Majesty's Realms and Dominions, so long as the Sun and Moon endure. Bless 〈◊〉 King with an honourable valiant, and a religious Council and nobility, bless him with a learned, painful, and a zealous Clergy, by what names or titles soever they be called, whether they be Arch-Bishops, or Bishops, and all other painful Labourers in this thy Vineyard: bless him with a wise, prudent, and a religious Gentry: bless him with a peaceable, a loyal, and a religious Commonalty, and good God we beseech thee to shower down thy blessing upon the right hand and upon the left, to them whom it hath pleased thee to send to this Congregation, that by the blessing of thy good Spirit, whensoever they shall stand on thy Mountain to deliver a Message from thee. give them good Father, (what wilt thou give them?) give them wise and understanding hearts, that they may open to thy people the wondrous things of thy Law; good Father touch their tongues with a coal from thine holy Altar, that by the blessing of thy holy Spirit they may be able to work some holiness in the hearts of a sinful and unbelieving people: and cut down the head and strength of some sin that remaineth in us: and to this end and purpose make them sound in thy Doctrines, terrible in thy threatenings, sweet in thy comforts, powerful and effectual in all thy persuasions; and merciful Father make thy word like the bow of ionathan, and like the sword of Saul or Gideon, that never returned empty from the blood of the slain, and the fat of the mighty.  
Lastly, we come unto thee for ourselves again thy most unworthy servants, that are here assembled in a reverend fear of thy most holy and blessed name, most humbly entreating thee in Jesus Christ to be gracious and merciful to all our sins, and to be effectually present with thy blessed Spirit in the midst of us all, and grant that thy word may drop and distil upon our tender consciences, like rain upon the mown grass, and as dew comes down from Heaven to water the earth; take away the scales of ignorance from all blind and dark understandings, remove fare from us all lets and hindrances, whereby the blessed seed of thy Word hath been too many and sundry times made unfruitful in the hearts of sinful and unbelieving people: and to every soul that is present in thy house this day, or at any other time, grant 〈◊〉 all holy diligence to seek thee, godly wisdom to know the● and sanctified understanding to find thee aright; that so th● Word may prove the the sweet savour of life unto everlasting lift ●●ough Jesus Christ our Lord and only Saviour; in whose most holy and blessed name we are bold to conclude these our weak and imperfect prayers in that perfect form of prayer which Christ hath taught us, saying; Our Father, etc.   

AN EXPOSITION UPON The eleventh Chapter to the ROMANS.  

VERSE 1. I say then, hath God cast away his people? God forbidden, 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 jews, 
The Coherence and Argument.  
Quatenus corum causa, & culpa contigit. In Rom. 11.  so fare forth as it came to pass through their means 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 he disputes of the casting away of the Jews, 
Quatenus à Deo ob bonam causam permissa suit. Zab. de necess. lib. 1. cap. 2.  so fare 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 down two conclusions, which make the two main and principal parts of the Chapter. The first; That the rejection was not universal, respectu subjecti, i. in respect of the subject: that is, The jews were not all cast off, from the first to the eleventh verse. The second; That their rejection was not universal, respectu temporis, i. in respect of the time; that is, eternal and forever, from the eleventh verse to the end.  
Or with Calvin more particularly thus. 
In Rom. 11.  The mitigation of their despair after their rejection consists in these six Theorems. 1. That all Israel is not rejected, God hath not cast away his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. which he fore-knew, vers. 2. The 2. That by their fall the Gentiles have obtained salvation, vers. 11. The 3. That in the end the jews shall be converted to the faith and kingdom 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 again, as he cut them off, vers. 23, 24. The 6. That God's purpose and counsel to graft them in again, is like the Laws of the Medes and Persians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. For, the gifts of God are without repentance, verse. 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 Proconsull 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 Greek, Ease and Rest, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. He was first Saul, viz. superbus, i proud, than Paul, viz. Humilis, i humble: Nor of the authority of this Epistle, 
Lib. 4. de verbo Dei. cap. 4. Non debet esse admirationi aliqua●na arbour, 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 known and believed to be divine, by the witness of God's Spirit, in Scriptures, non ex traditionibus, i. in the Scriptures, not by Traditions, as Bellarmine vainly goes about to prove: nor of the excellency 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 wondered at, when as all the whole wood hath grown to the like tallness. I am altogether doubtful 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 wisdom, and every book a dainty dish; as Ambrose speaketh. And as one said of the writings of Salvianus, there is not one jota, or phrase in this whole Chapter, which is not pregnant and full of supernatural knowledge; Thesaurus sapientiae, i. even a treasure of wisdom; as Hierome styleth the Book of the Psalms. I come to the Analysis.  
The parts are five. 1. A consolation of the rejected jews, 
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 stubborn jews by Testimonies of two Prophets; the one David, Psal. 69.22. Let their table be made a snare: the other of Isaiah, Chap. 6.9. They shall see and not perceive; hear, but not understand; from the seventh verse to the eleventh. 3. The happy product and event that will follow this rejection of the jews, and this calling of the Gentiles; And this is double, the one, Salus Gentium; i. The salvation of the Gentiles, verse. 11. The other in the same place,  judaei conversione Gentium ad zelum provocati, resipisoant. i. That the jews being provoked to jealousy 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 wax not proud, nor insult over the jews. First, because they may be cast off again, if they stand not constant in the faith. Secondly, because the jews shall again 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 deepness (or rather, because he cannot see the deepness) of God's wisdom in the ordering and effecting of man's salvation and happiness, 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 forbidden. Which answer is proved and made good by three arguments. First, his own example, I also am an Israelite, verse. 1. Secondly, A Dei praecognitione, From the prescience of God: Non potest repellere quos praecognovit, God hath not cast away his people whom he fore-knew, verse. 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. etc.) which seems to carry this sense and meaning; If it be true, that God hath cast away the jews, than God hath cast away his own people, then is God unfaithful 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 fair promises, and then let his mercies fail, forget to be gracious, 
Psal 77.9.  and shut up his loving kindness in displeasure? Then it is to no purpose to be in league with God, neither any privilege of God's people above others. Before I come to the question itself, you may observe, that though in ten Chapters he had proved against them, yet now he gins to speak on their sides; and to question in their behalf, whence I gather this conclusion.  
Be a people never so wicked and sinful, Doct. yet if the Word afford any comfort, the Minister may not conceal 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 sin as made Peter denounce a heavy judgement, 
Acts 8.22.  Thy money perish with thee; yet affords him that comfort, which might raise him again; yet go and pray, it may be the thoughts of thy heart may be forgiven, Act. 8.22. The people of Israel, after they came out of Egypt, grieved the Lord and Moses, sometimes murmuring for flesh, 
Exod. 16.  Exod. 16. sometimes for water, Chap. 17. sometimes by idolatry, 
Chap. 17.  for they made a molten calf, 
Exod. 32.5, 6.  and said, These be thy Gods, O Israel, Exod. 32.5, 6. Sometimes by wantonness they sat down to eat, etc. Exod. 32. Yet Moses must not deny them that comfort, which God hath in store for them; but bids them pluck up their hearts, and be strong, dread not, nor be afraid, for the Lord God himself will go 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 be carried captives to Babylon, 
Isa. 39.6.  Isay 39.6. Yet will there be a day, when he will bid his Prophets speak comfort to his people again; Comfort ye, 
Chap. 40. 1.  comfort ye, etc. chap. 40. 1. It is required of a dispenser that he be found faithful, 
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 endeavour to have always a clear conscience in keeping back nothing that God would have spoken, 
Acts 20.20.  Acts 20.20. I add 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 defer his punishment, till his son's days, 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 break, but he must bind again; wound, but he must heal again, cast down, but he must raise again; they must not be only like Bonarges, sons of thunder, but like Barnabas, sons of consolation, to preach not only captivity, but deliverance; not only judgement, but mercy; not only desolation and misery, but joy and comfort; 
Misericordia & juduium sunt duo pedes Domini. In Cant. Serm. 6.  Mercy and judgement are the two feet of the Lord, saith Bernard. Therefore we must not conceal them, but tell them the people when God comes in judgement, and when in mercy.  
Therefore their course cannot be justifiable, Use 1 who do nothing but tear the hearts of the people with judgements, and will not reveal those mercies, which the word affords? whereas some might be won with mercy, that are too much wounded with judgements: sometimes a little suppling oil may do as much good as a great deal 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 mild lenitives may be as profitable as biting corrasives: It is good to follow David's rule, Psal. 101. I will sing of mercy and judgement. Augustine saith, No man will flatteringly promise unto himself impunity, because there is judgement; no man changed to better will tremble at judgement, because there is mercy. 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 be feared for his mercies as for his judgements: 
Rom. 2.4. 2 Pet. 3.15.  For there is mercy 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 himself, 
Isa. 42.3.  Isay 42.3. Stengthen the weak knees, and comfort the feeble minded; and as we destroy, so we will plant, as we throw down by judgement, so we will by mercy build you up again to be lively temples for Christ to dwell in. So I come to the question itself.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Of the Question.  etc. Hath God cast away his people? There be employed 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 jews: The one taken from the person of God forsaking; The other from the condition of the people, His; And both make up this sequel; If God have forsaken the jews, then is he not unchangeable, but false and unjust in his promises; And if the people that be his once, may be cast off again, then is it to small purpose to be one of his: there is no certainty that a man shall be saved, though he be elected. I do purposely forbear these main points, till I come to Paul's answer; and in the mean time observe only how they misconstrue Paul's words and meaning: when he spoke of the casting off of the jews, he 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 he elected before time: I might note how ready men are to misconstrue the soundest points: but I pass over this, only I wish you to observe how all that are called jews do call themselves his people, and therefore argue that God hath not cast them off, from whence I note this second conclusion.  
Wicked men think themselves safe, Doct. if they have the privileges of God's children, they call themselves his when they are the seed, but have not the faith of Abraham. So in john 8.33. 
joh. 8.33.  when Christ told them of making themselves free, they answer, we be Abraham's seed, and were never bound to any, this only privilege was their protection and their refuge. In jerem. 7.4. 
jerem. 7.  They cry, the temple of the Lord, the temple of the Lord; as if they should have said, we have the privileges that few have; God dwelleth in the midst of us, 
Deus habitat in medio nostri, apud nos habet domicilium. Calv. in jer. 7. Haec prima bypocritarum munitio. Quàm vendicare praerogativam Cathol. ci & religiosi nominis qui Gothos & Vandalos superat hereticâ pravitate. De provide. Dei, lib. 7. Isa. 47.8.  he hath his habitation with us, saith Calvin. This is the first fortress of hypocrites, saith Calvin. There is nothing more common with wicked men, saith Salvianus, Than to defend themselves by the name of Catholic, when they are in life more profane than Goths and Vandals. If proud Babylon have but one privilege of God's people, viz. that God spare her, and bear with her, than she calls herself the Lady of Kingdoms, she saith in her heart, I am and none else, I shall not sit as a widow, nor know the loss of children, Isa. 47.8.  
The reason hereof is this, Reason. because wicked men do always judge of man's inward estate by his outward condition, if they see him outwardly troubled, than they think him one whom God hath forsaken; 
Tull. in verrem actione sexta, & joachimus Vadiauns.  as the Barbarians of Malta, an Island in the Mediterranean sea, seeing but a viper on Paul's hand judged him to be a murderer, whom after many escapes, vengeance had then overtaken, 
Acts 28.4.  Acts 28.4. So Zophar the Naamathite judgeth job to be forgotten of God, and cast off, because of his present misery, job 11.6. 
job 11.6.  So they judge others happy by outward prosperity: It was the saying of the Queen of Sheba, 
1 King. 10.8.  1 King. 10.8. Happy are thy men, and happy thy servants; when she had seen the state of salomon's 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 he be one of God's people or no: Dives may have more wealth, and Herod more eloquence, and Saul more command than many of God's people: Dragons and Ostriches, Zim and Ochim, the Sparrow and Swallow may dwell in the Temple, and make their nests under the very Altars of the Lord of Hosts; rare privileges, when David the dear child of God dares not, nay cannot come near to the porch of God's 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 again, 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 judicium 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 me like a Cynthius, Use 1 to pull the Romanist by the ears, who thinks himself sure enough of the true mother Church, because he keeps by tyrannical usurpation the name of Catholic, A vain name without a body, 
Vanum sine corpore nomen.  as Salvianus long since said of them; and yet this is the argument of Costerus the jesuite: 
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 herself 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 Catholics? So we may say of the Catholic faith and profession.  
2. Content not yourselves with outward prerogatives and privileges, Use 2 as with the bare heating of the word, but labour for the fruit of it; nor with bare profession of holiness, but labour to feel the power of it; please not yourselves so much with coming into the house, as by being one of the household and family of God's people. It is the mark 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 rock, but upon the sand. It is the note of such as shall be refused when Christ makes the distinction between the sheep 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 jews had, and yet be cast off as they were; which is the second observation.  
No outward privilege can acquit a people, Doct. that is obstinate and rebellious, from God's anger, nor prove them to be the people of God. jerusalem, the Vine which Gods right hand had planted; In jerusalem the Ark of the Covenant, and the Temple which Solomon built. 
Quis cladem illius urbis, quis sunera sando Explicat? aut possit lachrymis, etc. Virgil. 2.1 Aeneid.  Babylon, who could say of herself, as Isay 47.8. I am, and none else beside me, I shall not sit as a widow, etc. Yet now she is laid waste, Ostriches cry there, and the Satyrs dance there, Isay 13.21. Few places had such prerogatives as Nineveh; so much state, that Volateran reports that it was eight years a building, and all that time no less than ten thousand workmen; and Diodorus Slculus, that the height of the walls were an hundred foot, the breadth able to receive three carts on a-row, it had fifteen hundred turrets, and yet none of these have sense, 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 general Counsels, and now the ruins and rubbish of them cannot be found, they are turned into pastures for oxen and sheep. 2. Outward privilege is no proof of election; for then all the jews enjoying the same privileges should be saved aswell as any one of them.  
Beware than you deceive not your hearts, Use. 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 Gospel, but it is your sanctified holiness in the heart, Fellow holiness, for without that no man shall see the Lord, Heb. 12.14. not Herod's holiness, nor Pharisaical holiness, not Popish holiness in rites and ceremonies: will you know that are of the Church? I know you desire it; for, alas, what good will it do a man to have Princes to bow unto him, & doubt what shall become of his soul? That saying of Trajan the Emperor will be but cold comfort at the day of death: & though my words perish in the air, 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 clear consciences, served God in singleness of spirit: for than he will take you by the hands, and bring you into his Palace, admit you into his Court, make you Inheritors of his Kingdom, invest you into his glory, where I hope we all long to be, and where I hope we shall all meet to praise the blessed Trinity, the Father, Son, and Holy Ghost, to whom be glory. So I come to Paul's answer in the next words.  
God forbidden: for I also am an Israelite. Answ. This answer consists of two branches: The one Paul's reply. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God forbidden. The other, the strength of his reply in three Arguments. 1. From the person Paul. 2. From the foreknowledge of God. 3. From the state of the Church in the time of Elias. I begin with the reply, God forbidden. It seems to be a bare negation, but is indeed in sense, 
Bipartita propositio. Ad Rom. 1.  a twofold proposition, saith P. Martyr. 1. God hath cast away none that are within the Covenant, God forbidden that. 2. Which follows by way of corollary. All that are jews 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 be cast away. 2. All men are not within the Covenant of election and grace. I begin with the former, and lay down these grounds, Reason 1 whereon it being built, will stand like the house upon a rock 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 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 movable, but without motion, saith Augustine. 
b Et qui mutat opera non mutat concilium. confess. lib. 1. cap. 4.  And he who changeth his works, changeth not his counsel. 
c Et quodsemel habet nunquam admittit.  What he once hath he never loseth. 
d Tempus ab aevo esse jubes, stabilisque manous das cuncta manert. Boet deconsol. philos lib. 3.  From all eternity thou commandest time to be, and remaining stable thou causest all things to abide, saith Boetius. They that would see more, may find it in 
e De Ecclesiast Hierarch. cap. 3.  Dionysius the supposed Areopagite, that though a man would fall, yet God will be 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 Son, All that the Father giveth me shall come to me, joh. 6.37. and in joh. 17.6. Thine they were, and thou gavest them to me; and therefore Christ calls himself the true Shepherd in joh. 10. and knows every one that God puts into his keeping, vers. 14. If a Shepherd, than he is to tend and keep all that is committed to his trust: and if you will know how faithfully Christ doth keep them, see joh. 17.12. All that thou hast given me I have kept, and not one of them is lost, save the son of perdition, etc. And joh. 6.37. Him that cometh to me from the Father I put not away: nay, there is not one that God hath commended to my keeping, but I will show him to my Father, and be accountable for their souls 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 own sin, or the stratagem of an enemy: Sin cannot, because if any of them sin, they have an advocate with the father, jesus Christ, 1 joh. 2.1. He will present them blameless, and without spot, and in the mean time keep them that they shall not fall, jude 24. nor can the stratagems of Satan prevail: for, I give unto them eternal life, and none take them out of my hands, and they shall never perish, joh. 10.28. If the elect could be deceived, it should be by false Christ's, and false Prophets, Matth. 24.24. they would deceive (if it were possible) the very elect.  
The 4. The assurance of salvation is sealed; the covenant is not only 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 he 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, etc. So 2 Tim. 2.19. The foundation of God remaineth sure, and hath this seal: The Lord knows who are his. I do not at this time mean to dispute the question; for than I should prevent myself hereafter: I use but that place of Peter for conclusion, and come to the Use: 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 showed 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 soul. 7. and this keeper will neither slumber nor sleep. 
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 neck, and his right hand embraceth thee. Cant. 2.6. The Davill cometh that he may strike my head, but the hand of God is under my head; that he may take away my soul, but his right hand embraceth me; saith Augustine.  
To stay the trembling hearts of many of God's people in the day of temptation; Use. for though they may fall, yet shall they rise again: The just falleth seven times a day, Prov. 24.16. The dearest of his servants are subject to such foul slips. David was a man after God's heart, before he came to the Kingdom, when Samuel told Saul that David should be King, 1 Sam. 13.14. but commits both murder and adultery long time after, 2 Sam. 11. Peter beloved of God, and blessed; For blessed art thou Simon, for flesh and blood 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 rock, 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 jesus is the Lord, but by the Spirit of God, and Peter saith here, Thou art Christ the Son of the living God, Matth. 16.16. and it was a long time after that Peter denied him, yea Peter after his effectual calling plied the hypoerite, and dissembled, Gal. 2.12.13. If therefore thou canst finde inwardly by the witness 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 be drunk with Noah, repent with Noah; God will be entreated, and his mercy shall appear. Though thou run from God, he will follow thee; though thou forsake him, he will overtake thee, though thou break with God, yet God is faithful in his Covenant, and will not break with thee. I come to the second Conclusion.  
All that are jews, and carry 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 saved. And vers. 29. Except the Lord of Hosts had reserved a seed, we had been as Sodom, and like unto Gomorrha. Though God set his heart upon that people to do them good. Deut. 32. As the Eagle stirreth up her nest, etc. Yet there were some that crucified his Son, 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 cried, Away with with him, and some cry out, His blood be upon us, some that came of Ishmael. and be 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 Paul's answer to the three Arguments.  
The 1. is taken from his own person, where by one particular instance being negative he infringeth their universal affirmative. That all the jews 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 jews. He describes himself. 1. In general, an Israelite. 2. That they might not think that he was only a Proselyte, turned to the jews religion, 
Serm. in monte, lib. 2.  as there were many, as Augustine, And our Saviour, Matth. 23.15. Ye compass sea and land to make one Proselyte; he tells them that he is a jew by birth, as well as by profession, of the seed of Abraham, of the Tribe of Benjamin, a famous Tribe: for Benjamin and joseph were not of the handmaids, but of Rachel: but I rather think, that by noting his Tribe to be Benjamin, he would have us to remember that story in judg. 20. and the three last verses, where we find, that the other Tribes fight against Benjamin, slew at one time 25000. only there escaped some few, and yet of these few God will save some. So that the argument seems to run thus, Though the most men of Benjamin be slain, 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, than 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 happiness; Doct. and thence with Hunnius observe: 
In Roman.  That God doth never cast off any nation so general, but such of it as do believe and repent shall be saved. The Apostle in Heb. 11.31. By faith Rahab the harlot perished not, when she 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 every nation, he that feareth God and worketh righteousness is accepted with God; that Paul taught the Romans; to every man that doth good shall be glory, and honour, and peace, to the jew first, and also to the Grecian: 
Rom. 1.7, 9  God will receive the jews 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 john, of India that repent at the preaching of Thomas: for thither were they sent to preach the faith, saith Gregory upon the four Gospels, Homil. 17. there is nothing that can prejudice a man's salvation, if he believe in jesus Christ: not his wicked nation, for Paul was a Iew; nor his mean condition, for Peter a poor Fisher; nor his ignoble parentage, for Amos an herds man, Amos 7.14. nor sex, for Rahab the harlot; nor want, for poor Lazarus shall be accepted of God at the judgement.  
A singular comfort for such as live in profane and wicked places, Use. that are enforced to complain, 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 be as Sodom, and the sins of it mount as high as Heaven, yet if thou be a Lord, that lovest holiness and hatest iniquity, thou shalt surely be saved from the fire. Though the place where thou livest be like the old world; so sinful that God repent that ever he made it, Gen. 6.6. yet if thou be a Noah, faithful and holy, thou for thy part shalt surely be saved from the water: what if thou live in Mesech amongst the untoward Ishmaelites, that bend their bows against the Lord, and shoot their arrows against Heaven, like the Thracians in Herodotus his Melpomene. For if thou be a David, David after God's 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 thorns, prepared for the fire? yet if thou be a Lily, or a Rose, it shall go well with thee in the day of vengeance: what if thou live in the salt sea? yet if thou retain thy sweet and pleasing relish, there shall no harm happen unto thee. What if thou pass thorough the weeds and gravel of a brinish Ocean? yet if thou be like the river Arethusa, commended for that rare quality by Virgil in his 10. eclogue, 
Quamvis fluctus subterlabere Sicanos,  
Dor is amar a suam non intermiscuit undam.  Thou shalt be 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 remains but this, that we continue constant and unmoveable in our most holy faith? and though we live in such evil days, and dwell in such profane places, where wickedness overflows the banks, as the sea at an high tide and a full spring: though we be reserved ad tempora novissima, to the last times, and dwell near the outsides, and the common sewers, where all Heretics 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 style them; though we dwell amongst Papists, Anabaptists, Familists, and have our residence amongst the Bastards of Barrow, Browne, etc. yet if we believe and repent, if we turn to the Lord, though we turn from them, if we cleave to the Lord and renounce them, if we keep ourselves unspotted, our consciences untouched, we shall undoubtedly be saved, and received unto mercy, notwithstanding all their peremptory sentence of condemnation which they pass 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 jews are not all cast off, and how it is proved, because Paul knows that he himself is not cast off. Here we have Paul sure and certain of his own salvation. From whence gather.  
A man while he is in this life may be sure and certain of his own salvation, Doct. and life eternal: And I add ordinarily, because I mean to oppose the Trent Council, denouncing the deep Anathema upon them that say it. 
a Si quis dixerit bominem ronaium & justificatum toveri 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 believe, that he is in the number of the elect, let him be accursed: as Chemnitius notes to be in the 6. Session, Canon 15. 
b Possunt quidom bon: sperare peccata sibi remitti, sed sine cerid siducia.  They may indeed hope well that their sins are forgiven, but not with any certain assurance: In any particular man; yet saith Christ, Son thy sins are forgiven thee, to one, and to another, Thy faith hath saved thee, viz. the woman that had the bloody issue, Mar. 5.34.  
I fetch my reasons first from the nature and property of a free promise made by God, as unto joshua, I will never fail thee; unto Abraham, Gen. 17.7. I will be thy God, etc. So that if God's promises be certain and sure, then is the salvation of the faithful certain and sure: and because some men might doubt, the Apostle tells us, Heb. 6.17, 18. that God was willing to confirm the promise, And therefore bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, that they might have strong consolation; the one is his word, the other his oath, & whosoever shall not believe God in these two, maketh God a Liar in this, that he saith he hath given eternal life through his Son, 1 joh. 5.10. That which the Papist replies, that the promises of God are true in general, but are not certain to particular men by the certainty of faith, because it is no where said in special, I will give thee, is most frivolous and idle: for if the promise be made to all that believe, then when I know that I believe, I know the promise is made to me: and besides it is false to say, that the promises are only general. See Rom. 10.9. If thou shalt confess with thy mouth the Lord jesus, etc. thou shalt be saved. Here is certainty 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, Book 3. Distinct. 23.  
Secondly, from the property of justifying faith. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an infallible persuasion, Heb. 10.22. Reason 2 Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance, Hebr. 11.1. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through Christ we have boldness, Ephes. 3.12. Upon these the Holy Ghost in Heb. 6. by an excellent metaphor compares faith to an anchor fastened in firm earth, which the shipman knows to be sound and constant, against which no storms can prevail: Which we have as the anchor of the soul, both sure and steadfast, Heb. 6.19. And Paul, Rom. 8.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For I am persuaded, that neither death nor life, etc. shall be able to separate us from the love of God, which is in Christ jesus 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 down the Trent Council (as Chemnitius reciteth it) contend to have been not by faith, but by revelation: But I will make it appear, 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: He that spared not his own Son, but gave him for us all, etc. vers. 32. Secondly, on God's free justification, Who can lay any thing to the charge of Gods elect, it is Christ that justifieth, etc. Thirdly, upon Christ's intercession, He is at the right hand of God making request to God for us, verse. 34. Upon these grounds commonto all true Believers, doth the Apostle ground his resolution.  
Thirdly, to all the promises of God are added the seals in the true use of the Sacraments, Reason 3 that if any of the faithful should doubt of the general promises, he might there have it sealed to his particular person. Circumcision a seal of the righteousness of faith, Rom. 4.11. So Ephes. 1.13. After ye believed the Gospel, you were sealed with the spirit of promise, which is the earnest of our inheritance. And 2 Cor. 1.22. He 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath given us the earnest of his spirit, the word signifies a pledge given, or a seal annexed, that we may not doubt of the promises, as men that lend a little money, and take a good pawn, are sure to be no losers: So hath God given us not only his word, but his covenant, nor only his covenant, but a seal; nor only a seal but an oath; nor only his word, covenant, seal, and oath, but a pawn 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 means of salvation, and a desire to use them when we do enjoy them; 
The signs whereby we may be assured of our election.  for the end and the means to the end are never severed in God's purpose and decree; and therefore it follows, that all such as do carefully use the means of salvation, are sure in the end to attain salvation. For example the best means of salvation is the hearing of the Word, that is the Bread of life, whereof he that eateth shall live ever, joh. 6.27. that is the treasure hid in the field, Matth. 13.44. They that seek Christ there, shall not miss of him. Search the Scriptures, for in them ye think ye have eternal life, joh. 5.39. And our Saviour allows of this doctrine, joh. 10.27. They are my sheep that hear my voice and follow me. 
Audiunt lupi & boedi, sed non sequuntur. Musc. in Joh.  Wolves and goats hear, but follow him not, saith Musculus upon john. They that seed in the green pastures, and are led forth to the waters of comfort, have the Lord for their shepherd and keeper, and then he converts their souls, and brings them forth into the paths of righteousness: these men need fear no evil; for with his rod and staff the Lord comforts them, they that follow the steps and the voice of that heavenly Mercury, 
Qui pias laeth anlmas reponis sedibus, Virgaque levem coercet anrea tur bam. Hor lib. 1. Odd 10. He amnica nobu incumbit sellicitudo, ut audiamus vocem & sequamur. Aug. lib. de ovibus, cap. 3.  Who seateth holy souls in joyful places, and with his golden rod ruleth the unconstant multitude; as Horace Lib. 1. Ode 10. need never fear what death and hell can do against them. This only care lieth upon us, that we hear his voice and follow him, saith Augustine. Therefore much too blame are they, that are so slack in this duty, that they much care not whether they hear or no, and are kept from this house upon small occasion; it makes me fear they want a love of the means, and therefore in the end must want the consummation of all comforts, the salvation of their souls.  
2. The spirit of supplication and prayer, 
The second sign of our Election.  when a man can open his heart, and pour out his soul in strong cries, and effectual prayers unto God, confessing his sins, and suing for mercy and forgiveness. For this prayer is a work, and effect of the Spirit, which by means natural cannot be attained, for we know not what to pray for as we ought, Rom. 8.26. And therefore they that have a mind, and love to pray, they that find a sweetness and comfort in it, have surely the Spirit of God in them; There is an holy anointing that teacheth us what to pray, 1 joh. 2.27. that anointing is the Spirit, and that very Spirit witnesseth with ours, that we are the sons of God, Rom. 8.16. a good comfort for such as love to be talking, and conferring with God, that are still commending their souls to him in prayer: I would have you to be like james the Just, whereof Eusebius Book 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 Milan, when he was to be exiled by justina 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 find him in the Church praying for himself and his people, as Charion remembers it, Chron. Book 3. I would have you to be 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 God's Spirit is in you indeed.  
3. To be wained and estranged from the world, 
The third sign of our election.  to entertain heavenly conference, to mind heavenly things, as Phil. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our conversation is in heaven. If our heart's and that his soul is not filled: O wretch that I am, etc. Rom. 7.24. Lastly, a greedy desire of that which is able to satisfy an hungry soul, for I follow hard toward the mark, Phil. 3.14. If any thus hunger and thirst, blessed are they, If any man thirst, let him come to me and drink, etc. joh. 7.37. what shall he drink? 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 thirsty again, joh. 4.14. So that we may say with Marry, He will surely fill the hungry with good things, Luke 1.53. If any man thirst after God and his righteousness, the Lamb that sits in the midst of the throne shall guide him, and lead him to the fountains of living waters, Apoc. 7.17. If then you can say with David, Psal. 42. Like as the Hart desireth the brooks of water, so thirsteth my soul after thee, O God: you are then blessed. There be two things notable in an Hart, saith Augustine on this Psalm: First, swiftness in running, especially when she desires the soil. Secondly, when she feeds she kills a kind of Serpent, 
Aelian. lib. 2. cap. 9  saith Aelian, wherewith her mouth is so inflamed, that she cannot rest till she have some water, and she is then more thirsty than before. 
Serpents tui vitia sunt, occide serpentes intquitatu, & desiderabu avide sontem veritatis. The fifth sign.  Thy Serpents are thy vices, kill the Serpents of iniquity, and thou shalt more greedily desire the fountain of truth.  
5. The conflict and combat between the flesh and the spirit, whereby on the one side a man is drawn to sin, on the other to obedience, by the one he is drawn against the tide, and his own carnal affection; and by the other carried down the stream with violence: for naturally we all go one way, viz. the broad way, and naturally we all move to one point, viz. destruction, and naturally we all serve but one Master, and that our common enemy, 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 sin, 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 contrary. Gal. 5.17. which Hieronymus led by Origen understands of the literal and spiritual sense of Scripture. Lyra and Dionysius Carthusianus of the difference of sense and reason, as Bellarmine notes in his fifth Book of the sense of sin, Chap. 15. But the true meaning is, that in man regenerate be two principles of doing; 1. The flesh, whereby the regenerate being partly carnal is drawn to sin; And 2. The spirit whereby a man in part carnal, is also in part regenerate, and drawn to delight in things that be good, 
Tundit mentem sluctus uterque tuam.  Either wave doth beat upon thy mind. He is like a man in an Isthmus, the waves of both sides do beat upon him: While the strong man keeps the house, the things that he possesseth are in peace. Luke 11.21. But when there cometh a stronger, he casteth him, out of his possession. So that a man gins not to feel this combat till Christ come to lodge in him. The people of Israellive reasonable quietly, till they desire to go three days journey in the wilderness to worship God; and than Pharaoh bids lay more work upon them. Exod. 5.9. Dost thou feel this fight between the Spirit and the flesh, then surely this Spirit is in thee.  
6. 
The sixth sign.  New obedience, and application of the heart, to keep conscienably all the Commandments of God: as 1 joh. 2.5. He that keepeth the word of God, in him is the love of God perfect indeed, and hereby we know that we are in him, and by this are the children of God known, and the children of the Devil; he that doth not righteousness is not of God, 1 joh. 3.10. Now this obedience must have three conditions. 1. It must be total, both in respect of subject, that is, we may not serve one with our lips, and another with our heart. 2. In respect of the object, that is, we must not content ourselves to mend many things with Herod: but with David, Psal. 119.6. we must have respect unto all God's Commandments. 2. It must be perpetual, 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 be dry and without moisture, 
Quan vis arida sitradix sub terra, p●chra coma sub coelo.  yet the branches under Heaven are goodly and beautiful. In a race, if a man run and then give over; Neither shall his obedience deserve praise, nor his patience a crown. 
Certè nec obedientia laudem, nee patientia coronam. Bernard. Epist. 129. Adfratres in Ercmo. Scrm. 8.  That Horace in his Book of the Art of Poesy requires as a Decorum or a grace in his Tragedian, that S. Augustine prescribes as the rarest quality of a sound and godly Christian.  Principio medium, medio nè discrepet imum. 
That a bad conclusion do not disgrace a hopeful beginning. Religion and goodness must have but two seasons, a spring time and a summer, the least blast of Autumn, or the least nipping of a winter's frost they must not feel; a good man in the deadness of Autumn casts not a leaf, in the sharpness of winter loseth no moisture, sap, nor beauty: for as it is to no purpose for a man to dig in a golden mine, except he continue: so is it in this case. It is the observation of Virgil, in 1. of his Georgic. That though the Sun be never so glorious at her rising, yet if she set in a cloud at night, 
— Quid cogitat humidus Auster,  
Signa dabit.—  It is a sign that foul weather will follow. Look to it then, that your goodness be not like the goodness 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' lazy Athenians; good tolerable Orators at the first, but mere wranglers in their latter days. O let it never be said of you, that the longer you learn, the less you profit; the longer you live, the less good you do; the more time you have to do good, the worse you bestow it; that the more ye grow in years, the less ye grow in knowledge. 3. Obedience must be grounded upon God's word, and performed conscionably, because God commands it; It must proceed from faith, which will make a man go thorough evil and good report, 2 Cor. 6.8. And I will give you this mark to know it by; it will make a man as conscionable of secret, as of open sins, as ready to serve God when there is no man to witness it, as if all the world stood looking upon us: It will make a man as loath to offend in his Chamber, as in the Church, or Market. That is no obedience, whereto a man is brought by fear of men, and not by conscience; we must be like joseph, Gen. 39.9. 
Pudet id facere in conspectu Dei.  I am ashamed to do this wickedness in the sight of God.  
The seventh means is, 
The seventh sign of our election.  the love of God. We know that we are translated, etc. 1 joh. 3.14. By this are we known to be Christ's Disciples, joh. 13.35. and the trial of this must be first, if it make thee bountiful, 1 Cor. 13.4. especially to the household of faith. Gal. 6.10. For he that seethe his brother have need, and shutteth up his compassion, how dwelleth the love of God in him? 1 joh. 3.17. We add that of our Saviour, Matth. 25.34. Come ye blessed of my Father, inherit the kingdom, for I was hungry and ye fed me: and surely they are highly in God's love, for God loveth a cheerful 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 we observe the Apostles rule, Rom. 12.14. Bless them which persecute you, etc. If any man forgive not his brother, he is without hope of being the child of God. Which makes me to wonder at the cutting Gallants of our days, who will not put up the smallest wrongs done to them, nay nothing shall wash it away, but the heart's blood; it is a dishonour to me, and a discredit to all my kindred.  
I end with that of the Apostle, Ephes. 4.32. Be courteous one to another, and tenderhearted, forgiving one another: and with the same Apostle, Coloss. 3.12, 13. Put ye on the bowels of compassion, tender mercy, kindness, long-suffering, forbearing one another, and forgiving one another, even as God for Christ's sake forgave you.  
8. Love to God's Ministers, 
The eighth sign.  (as a good child loves those that tell him of his father, and brings him home) for they that love them do show that they have gained peace with God by their labours, which makes them think that all their temporal goods will not be sufficient to requite them for those spiritual graces, which by their means and ministry they have reaped. This kind affection was in the Galatians; I bear you witness, you would have plucked out your own eyes, & have given them unto me; Gal. 4.15. They will be had in singular honour, 1 Thess. 5.12. in double honour, 1 Tim. 5.17. If their hearers have profited by them: Every man loves them, by whom he gains, and there is nothing under Heaven, whereby you can so much, as by your Minister. You may gain knowledge, Eccles. 12.9. You may learn 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 obtain peace, for the Word is preached that ye might have peace, joh. 6.33. You may gain life, for they preach the Word of life, Acts 5.20. inestimable is that gain and treasure which you reap from them; they plough and sow, you reap the benefit; they cast in the seed and manure the ground, and you carry away the harvest; they toil like oxen in the plough, you sit still and have all the profit; no marvel then if Paul cry out; O how beautiful are the feet of those that preach glad tidings of peace, and bring glad tidings of good things, Rom. 10.15. which makes me to think 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 do 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 speak against their ambition, their atheism, therefore they love them not: for Patrons, the most part of them, like a Minister so fare as his money goes; but if there be no other mettle than scholarship and learning, they will rather salute Philip's Ass than a learned Divine. They that profess most love to Ministers, are some forward Citizens, and they love no longer than he pleaseth their ill and predominant humour: Some must be pleased only by length, some by loudness, some by squeazing of zeal, some by pushing at a Father, some by declaiming against a Lutine sentence, others by betraying their silliness in squibbling authority. If he do none of these, he shall find the love of many burning Professors as cold as snow water. They will many times reward the Prophets, but not in the name of a Prophet, but because they are built up in their itching quality. If a man would have any thing of them, he must declaim against other men's sins, and not theirs; and it is a wonder, but some or other will show his impatience against me even for this. I will not speak of those, that think 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 ye, for than you love Christ that sends them, than you have surely got some wisdom by them, than you take pleasure and joy in hearing them, than you esteem them as men set over you by God to do you good. It is a good sign that you either have been built and grounded, or strengthened and confirmed in your holy faith by their pains and preaching; and I pray God that they may build you, and you may love them every day more and more.  
The last evident token, 
The last sign of our election.  that a man is sure of salvation, is an earnest longing for Christ's coming to judgement, when a man cries with the Spouse, Apoc. 20.22. Come Lord jesus, come quickly, and with the souls that lie under the Altar, How long Lord, how long, Apoc. 6.10. It is a peremptory sign that a man is certain of the crown of salvation; as 2 Tim. 4.8. From henceforth there is laid up for me a crown of glory, and not for me only, but for all such as love his appearing. And the Apostle, Rom. 8.23. They that have the first fruits of the Spirit, do 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 hear of the day of his coming, They shall say unto the mountains and rocks, fall upon us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lamb, for the day of wrath is come, and who can stand? Apoc. 6.16. Prisoners that have no hope, do quake and tremble at the name of judge, but a prisoner that hath his pardon sealed, that hath no judge but his Father, that knows the judge to be his Saviour, that knows the judge hath ransomed his life with his own life and blood, thinks every hour a year till the judge come, that he may be free. When we are the Spouse of Christ, than we long for the coming of the Bridegroom; if we be engrafted and incoporate into Christ, than we 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 restless, O Lord, till what time it resteth in thee. So that all that long for his coming are sure of a crown.  
The Use is: Use 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 Council; for if you look, Rom. 8.32, 33, 34. you shall see that Paul grounds this certainty not on revelation, but upon a ground common to all believers: as first, on Christ's death, vers. 32. Secondly, on Christ's free justification, vers. 33. Thirdly, on Christ's intercession, vers. 34. As before hath been showed.  
But the principal use is to note the happiness of all true believers, and of all that fear God. Whatsoever grief and sorrow, meanness 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 glory, without a Kingdom in the world to come. When men suppose them to be quite forsaken, then can they look with joy up to Heaven where they shall dwell, and they can see, though not the rooms and seats, yet the glorious house and mansion, which is theirs by inheritance; and this point will lighten all our burdens, mitigate all our sorrows, ease all our griefs, that though here our heads be covered with ashes, we know that there they shall be crowned with glory; though here we be esteemed base, we know that there we shall be happy; though we be here as yet but servants, we know that there we shall reign as Kings; though we be yet as strangers, we know we shall be received as sons; though here we have a fit of mourning, we know we shall rejoice for ever; though we labour hard for the six days, we shall come to keep 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 very emblems of baseness, and and yet be sure that glory is ours? to dwell in a base cottage, and yet be sure that we are borne to an immortal inheritance: So that my conclusion is that of David, Psal. 37.37. Mark the upright man, and behold him, for the end of that man is peace: Peace with Angels, peace with his own conscience, peace with God the Father, Son, and Holy Ghost. Lord bring us to that glory, invest us to that Kingdom, give us that peace for thy Son's 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 only a Convert, or a Proselyte, but deseended from Abraham's loins, and it seems to be thus in sense; that though some of Abraham's seed be cast off, yet some are not, and it will easily carry this Doctrine.  
That parentage can neither hinder a man's 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 jacob, one loved, and the other hated of God, Mal. 1.2, 3. A man may be borne of a wicked father, and yet be dear unto God. Amon a wicked King, one that did much evil in the sight of the Lord, as his father Manasses had done, 2 Kings 21.20. yet he hath a son that doth uprightly, and walks in all the ways 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, etc. nor any like to him that came after him, 2 Kings 23.25. and he may be a godly father of a wicked son, as Isaac of Esau, and Abraham of Ishmael. One man may be the son of a Patriarch, and himself damned; another the son of some poor Carpenter, and be saved; one may creep 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 near to himself, and in the end crownes it.  
The Use is: To teach us first; Use. That parent's greatness and virtue cannot procure acceptance of their sons before God; if a child 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 thyself, it is not thy father's virtues that can commend thee unto God. Let every man adorn and trim up his own heart, that it may be a sweet lodging for Christ to dwell in. Though Christ should lodge in thy father's 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 help in them: If good, doubt not of happiness, thou shalt far 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 poor, if he work righteousness, he is accepted, Acts 10.35. be he never so mean, to him shall be glory, and honour and peace, Rom. 2.10. She that grinds at the mill is as near Heaven, as he that sits on the throne: what if thy father have nothing? yet the earth is the Lords, what if parent's forsake thee? the Lord will take thee up; what if without food? the Lord will send thee the bread of life; what if without ? he will  thee with the righteousness of Christ, if thou belong unto him: Thus parentage can neither help nor hinder us from God. Before I proceed, observe that Paul speaks not only of his carnal descent from Abram, but of the spiritual privilege, that he was one of his faithful seed: for in God's account, they only that have the promises, are counted for the seed, Rom. 9.8. The one, saith Augustine, will do a man honour, the other none; from whence I build a second Theorem. Doct. It is more honour to be faithful, than to be Abraham's seed.  
It is more honour to be a faithful child of God, than the son of the greatest Prince. Moses, Heb. 11.24. counts it greater honour to be amongst the children of God, than to live in Pharaohs Court, and be called the son of Pharaohs daughter. David takes more honour to dwell one day in God's Court, than a thousand elsewhere; and had rather be a doorkeeper in God's house, that is, have the meanest place, than to dwell in the Tabernacles of ungodly men, Psal. 84.10. Solomon accounts it happiness enough to stand at wisdom's gates, and give attendance at the posts of thy doors, Prov. 8.33. Si iste versus esset in hominum cordibus, currerent ad convallem plorationis: If that verse were in men's hearts, they would run into the valley of tears, or bewailing, Aug. in Psal. 84. When the Apostles seemed to grow proud, that they could subdue the Devils, our Saviour bid them rather rejoice in this, that their names are written in Heaven, Luk. 10.18, 19 There be two things that make holiness above greatness. 1. The work of holiness. 2. The reward of holiness. The work is, to hear the Lord, sometimes threatening in the Law, sometimes wooing and persuading in the Gospel, sometimes to be praying unto him, sometimes to be praising him, sometimes to be feeding him in his servants, sometimes clothing him in his members, to have our whole conversation with him. It is the repairing of God's 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 memorial of the just is blessed, Pro. 10.7. yet if he should have none of these, the glory hereafter would recompense all: for if either life, or glory, or kingdom, or inheritance will do it, they shall have it in abundance. What so much to be desired as life? What life so much as the life of glory? The faithful behold the image of the Lord with open face, as in a mirror, and are changed into the same image from glory to glory, from this to eternal glory, 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 he had upon him the royal apparel, Esth. 6.9. I add but one word more. God is so strong with them, that he will have great ones to esteem them above their greatest favourites, as Zeresh told Haman; If Mordecai be of the seed of the jews, before whom thou hast begun to fall, thou shalt not prevail, but shalt surely fall before him, Esth. 6.13. To be the sons of Nobles, is nothing to the sons of God; to be borne of Princes is but baseness, in comparison of this, to be borne of God: Moab is but a washpot, Edom but a wiper of shoes, Psal. 108.9.  
Let this pull down the pride of wicked men. Use. Be they never so high and honourable, never so great and powerful, yet they are indeed base and worthless, if they be not children of faithful 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 evil man although he reign, he is a servant, a good man although he serve, he is free, etc. And this sin hath such a command in them, as the Devil had in the man possessed: sometimes it casts them into the fire, where they burn in lust, sometimes into the water, where they swim and are drowned in vain delights; sometimes it blows them into the air, with a giddy desire to hunt after preferment; and sometimes casts them on the ground, and weds them to the world, and what baseness 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. asks the question, who is honourable, and answers it thus: Non facit nobilem atrium plenum fumosis imag●ibus, an mus sacit nobilem: A Court full of smoky images maketh not noble, but the mind maketh noble. 
Quis fructus generis tabula jactare capaci,  
Corvinum, & posthac multa deducere virga  
Fumosos equitum cum dictatore magistros  
Si coram lepidis malè vivitur? etc.—  
— Nobilitas sola est atque unica virtus. 
L●● engl. Sat. 8.   I conclude this point with that 1 Sam. 2.30. Them that honour me will I honour; Think not to get you honour at the Court, that honour is but glass; not by policy, Achitophel had as much as any, and yet died basely, 2 Sam. 17.23. nor by great buildings, they will fall down again on heaps, if the foundation be not laid in holiness: nor by your eloquence, Herod could not persuade the silly worms, Acts 12.23. But be once the children of God, Et nil poterunt regales addere manus. All the Kingdoms 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 safety by him, the Lord shall cover him all the day long, and dwell between his shoulders, that was, because the Temple should be built in Zion, 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 sins, 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 sin will bring ruin and destruction upon them, as it did upon Benjamin. That Common weals and Kingdoms have their falls and periods, Let Athens, Sparta, Babylon, Nineve, and Carthage be witnesses, who have at this day no other fences, but paper-wals to keep their memories. But what have been the causes of these subversions, most men have been very ignorant. The Epicure ascribes it to Fortune, the Stoic to Destiny; Plato, and Pythagoras, and Bodin, Method. 6. to number; Aristotle Book 5. of Polit. Chap. 12. to an asymmetrie and disproportion in the members; Copernicus to the motion of the centre of excentricke circle; Cardanus, and the most part of Astrologians, to stars and planets. But all these have groped in the darkness; for if we consult with the Oracles of God, we shall find that sin is the only cause why God falls out with his dearest children, turns Cities into ashes, ruinates Kingdoms, makes States but Ludibria fortunae; The mocking stocks of fortune: Everlasting monuments of desolation: ask of jerusalem, she will tell you that this Doctrine is too true; she will not stick to tell you what she was, and whither she is fallen, etc. So I come to the second argument, from foreknowledge.   

VERS. 2. God hath not cast away his people, Verse. 2 which he knew before. Wot ye not what the Scripture saith of Elias? how he maketh intercession to God against Israel, saying;  
THe second argument to prove that all the jews are not rejected, 
Exposition.  is taken from God's foreknowledge, and seems to be thus framed. God hath not cast away his people which he knew before, but some jews are such people as God knew before; therefore some jews are not cast off. The terms are most of them easy: for God hath not cast away his: they are called his, whom he from eternity did purpose to save. For rejection, it is either temporary, or eternal: he doth cast off his for a time, and seems to hide his face and loving countenance from them: I will go away until they seek me, Hos. 5. But eternally he casts off none, but such as were of old ordained to condemnation; for this foreknowledge, some say, was of them whom he fore-knew to be apt to receive faith, but this was the error of the Greeks', attributing too much unto man's 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, he fore-knew them before the Gentiles, that is, to be called before the Gentiles: But as Beza well observes, here is no mention of calling, but of eternal 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 foreknowledge of God, saith Paraeus, in Scripture is taken four ways. First, most largely, for his general knowledge, whereby he knoweth things to come, and not to come, all things that are done in heaven and in earth: of this spoke Peter unto Christ in joh. 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 he knows many things to be done, which are not done by his counsel 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 do, and of evil which he purposeth to permit. This practice knowledge is not without counsel, and is the infallible cause of all things that are, and is that providence whereby the world is governed, called the determinate counsel and foreknowledge of God, Acts 2.23.  
And yet this differs from election, 
The difference between foreknowledge 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 foreknowen, viz. preordained to punishment for their sins. Thirdly, strictly, for the election and predestination of the Saints unto grace and glory, and so Augustine expounds this place, whom he knew, viz. whom he did predestinate: So to foreknow is to approve, as by this he knows not the wicked, Matth. 7.23. Fourthly, for the proegumenicall cause of election, the free favour and mercy of God; we are elect according to the foreknowledge of God the Father unto sanctification through obedience and sprinkling of blood, where there is both the principal cause of predestination, God the father. Secondly, one end of it sanctification as well as glory. Thirdly, outward, or procatarctical cause, the suffering and blood of Christ. Fourthly, the inward cause, his fore knowledge, that is, his mere love unto us, for from eternity he 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 choice of these principal 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 certain providence of God, whereby certain men out of the mass of perdition are mercifully chosen, Ex massa perditionis, misericorditèr electi, and so are by means infallible directed to eternal life. But this definition doth extend predestination only 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 natural ends, saith P. Martyr: but predestination leads to those things that exceed nature, as to be adopted, to be sons of God, to be regenerate, to be seasoned with grace, 
Lombard. Distinct. lib. 1. Dist. 40.  to come not only to the hope, but also to the fruition of glory. It is preparing of grace in this life, and of glory in the life to come. True, but this contains not all; 
Est praeparatio gratia, & est praeparatio donorum Dei, quibus certo liberantur qui liberantur, coeteri in massa perd tionis relinquuntur De praedest. Sanct. 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 mass of destruction. But I will give out of all, both ancient and modern, a more complete definition thus. It is a most wise part of that most wise purpose of God, whereby he decreed before all eternity, some should be called to the adoption of sons, should be justified by faith, and in the end glorified; others should be passed by, that both by mercy on the one, and justice on the other, his glory might be manifested. Every 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 be adopted through jesus Christ unto himself, according to the good pleasure of his will. And Rom. 9.11. That the purpose of God might remain according to election. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purpose, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good pleasure, I take to be all one. 2. I call this purpose most wise, for God doth nothing rashly or unadvisedly, nothing that can be corrected, amended, or repent of. 3. He 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 counsel shall stand, Isai. 46.10. And though God say, jerem. 18.8. that he will repent, that is to be meant not of predestination, or of the will of good pleasure, but of the sign, that is, of those punishments which he threatened 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 counsel. 4. I add, they whom he loved in Christ; for whatsoever good the Lord promiseth, as we receive it, it is per & propter Christum, through and for Christ. He hath predestinated us to be adopted through jesus Christ, Ephes. 1.5. yea, no man is predestinate but for this purpose, that he may be a member of Christ; for, he predestinated us to be adopted through Christ into himself, viz. into Christ. 5. That they should be justified and glorified. So Paul, Rom. 8.30. Whom he predestinated, them he will call; whom he called, them he will justify; whom he justifieth, them he will glorify. 6. That he passed by others. So Malac. 1.2. I loved jacob and hated Esau. Lastly, to manifest his glory in mercy and justice, that he might declare the riches of his glory upon the vessels of mercy, Rom. 9.23. But of this definition thus made and proved, may arise these comfortable observations. 1. Observe. 1 God predestinated us because he looked favourable on us in jesus Christ, both to holiness and happiness: So the Scripture every where attributes all the good that we have from God, to be through Christ; He hath blessed us with all spiritual blessings in heavenly places in Christ. Ephes. 1.2. He hath chosen us in Christ. Ephes. 1.4. He hath predestinate us to be adopted through Christ. Ephes. 1.5. He accepted us in his beloved, viz. in Christ. Vers. 6. He redeemed us by the blood of his son Christ. Vers. 7. He hath gathered together, & reconciled all things both in heaven & in earth by one, that is Christ, ver. 10. And therefore when we beg any thing of God, we are taught to beg it in the name of Christ. So Christ himself, john 14.13. Whatsoever ye ask the Father in my name, that will I do for you, that the Father may be glorified in the Son. So joh. 16.23. Whatsoever ye ask the Father in my name, he will give it you. Whence we learn to disclaim our worthiness and our own works from being meritorious causes of God's blessings: Excellently Moses, Deut. 7.7, 8. The Lord did not set his love upon you, because ye were more in number, for ye were the fewest of all people; but because he loved you.  
O then let us feed Christ, if we cannot in himself, Use. yet in his members, and  him, though not in himself, yet in his servants; let us entertain and lodge Christ in our hearts and souls, that procures thus many blessings of his Father for us: our free election, our powerful calling, our free justification and assurance of glory we have by him. Let us say with Paul, 2 Thess. 2.16, 17. The same jesus Christ our Lord and our God, which hath loved us, and given us everlasting consolation, must also comfort and establish our hearts, etc.  
2. Observe. 2 In that he predestinated us that we should be holy. Note. That whom God hath praedestinated to the end, which is glory, them also he predestinated to use the means, which is holiness. See Eph. 1.4. He hath chosen us before the foundation of the world, that we should be holy, and as the Apostle speaks of spiritual creation, that we are his workmanship, created in Christ jesus unto good works, that we should walk 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 add no more but that of Peter, 1 Pet. 1.2. We are elect according to the foreknowledge of God the Father to sanctification of the Spirit, and to obedience, Acts 13.48. As many as were ordained to eternal life believed: Whence, they are most justly to be blamed, who make predestination a liberty to their sinful lives, and use sinfully to reason after this manner. If I be predestinate unto glory, than I shall be sure of it, howsoever I live; for God's decrees be immutable: If I be in God's 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 God's election, then shall I use the means to come unto glory: 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 have given unto thee the life of all that sail with thee, Acts 27.24. Yet except they use the means to come to land, the help of their ship; if they shall now leap into the water, they cannot be saved, vers. 31. So when jacob feared his brother Esau, and yet had that assurance from God, that he should prevail with men, Genes. 32.28. Yet see how careful he is of all means to pacify him; he will do it with gifts, (Munera, crede mihi, placant hominesque Deosque) and sends one driven before another, Genes. 33. And so I come from the definition to the order observed in it.  
God he 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 he conceived, so he decreed all things at once: but the reasonable creature being finite, conceives one thing after another. Therefore for our understandings we may distinguish the counsel of God concerning man into two acts, or two degrees. 1. The purpose of God in himself, in which he determines what he will do, and the end of all his doings, and that is to create all things, specially man for his own glory, as Isa. 43.7. partly by showing mercy on some, and partly by showing of his justice upon others. 2. Is another purpose, whereby he decrees the execution of the former, and laves down means to accomplish the end thereof, which two acts of the counsel 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 showing mercy, and some to dishonour by showing his justice upon them, and this man more than that out of his will and pleasure, and that is the only cause that we can give, even his will. In the second are set down the causes of the execution of the former decree, and these are known, and manifest: for no man though left out of election, is condemned but for sin, no man though elected is yet saved, but by the merits of Christ: But I pass over this, and come to the parts of predestination, which are two.  
The parts of God's predestination are two. 
3. The parts of predestination.  The first, the decree of election. The second, the decree of reprobation. A diftinction plain 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 me ye 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 glory 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, he will have mercy on whom he will have mercy, Rom. 9.18. 2. If his decree, than it is immutable, he is not as man that he should repont, 1 Sam. 15.29. 3. There is an actual election made in time, I have chosen you out of the world, joh. 15.19. 4. The end, his glory: for of the execution, and the knowledge of particular election, I will speak hereaster. I come to speak 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 meanus of Adam's fall, and their own 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 mercy, or the manifestation of justice upon some; which howsoever men call it cruelty, yet the Word tells it us, jude 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 seems to be hard and cruel: for first, men say, it must needs be cruelty, to create a great part of the world to damn them in hell: But they should know, that by this decree God doth not create any to damn them, but to the manifestation of his glory in their due and deserved damnation for their sin, which is but justice, and not cruelty.  
2. They say that by this, God should hate his own 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. he did, I may say with Paul, Rom. 9.20. O man what art thou, that disputest against God? shall the thing form say to him that form it, why hast thou in de me thus? 
Num. negandum quo● as crtum, q●●a intenni 〈◊〉 sotest ●●d 〈◊〉 Aug. De buno persever. lib. 2. cap. 14.  And with Augustine, May we deay that which is plain and evident, because that which is hidden and secret cannot be found out? It is plain out of Scripture that so it is; and therefore it must needs be sin 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 be given a reason of God's will, yet that reason must not be called an efficient cause of Gods will. The reason why God placed Adam in Paradise, was that he might dress it and keep it; the reason why God drove not the Canaanite out of the land, was because the wickedness of the Amorites was not yet full, Gen. 15.16. The reason why God brought Israel thorough the desert, rather than per compendia, by more compendious and nearer ways, was, that they might not easily be met by their enemies. Yet then only must a reason of his will be given, when he himself hath given it in his Word. 
Of the final causes of election.  For the final causes of predestination they are plainly set down by Paul, especially citing that of Pharaoh, Rom. 9.17. For this same cause have I stirred thee up, that I might show my power in thee, and that my name might be glorified throughout all the earth, or for this very cause have I appointed thee, as it is, Exod. 9.16. And of the elect he saith, it was that God might show the riches of his glory upon the vessels of mercy, Rom. 9.23. and as there is a final, so there may be a material cause. Men who are predestinated, and the benefits which God bestows on the elect, vocation, justification, sanctification, glory: But the question is touching the cause impulsive, whether it were his mere will, or his foreseen faith and works. That faith and works 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 only the instrumental, and not the meritorious cause of election; See the Rhemists In Annotat. in Rom. 9 Observe then, 1. what we hold: 2. our arguments: 3. the opposition of the adversary.  
In the decree of election there is a double act. The first concerns the end. The second the means. I ground this proposition upon Rom. 9.11. That the purpose according to election might remain, where I see first in God's decree an election, before the purpose of damning, or saving. And Rom. 8.29. & 30. Those whom he foreknew he did predestinate to be made like to the image of his Son, and whom he predestinated, them &c. where there is a manifest difference between the decree, viz. predestination, and the execution of his decree, which consists in these three. 1. Vocation. 2. justification. 3. Glorification. The first act I call a part of God's divine purpose, whereby he 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 evil in the creature. Neither doth God wrong any, though he choose not all, because he is tied to none; as a man having no child of his own, and seeing a multitude of beggars, adopteth one of them, and leaveth out the rest, though he show mercy on him whom he adopts, yet doth no wrong to the rest; so is it with God. The second act is a purpose of saving, or conferring glory, and this hath no other impulsive cause than the former, viz. the good pleasure of God, as Ephes. 1.5. He hath predestinare us to be adopted through jesus 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. He was ordained before the foundation of the world. Secondly, promised by the mouth of the Prophets, as Isa. 9.6. Thirdly, revealed. Fourthly, applied, 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 glory, when God shall be all in all by Christ in all the elect: So that our point is this: God did predestinate all that shall be saved, both to grace and glory for his good pleasures sake, not for any faith that he did foresee should be in them, 
Faith sore-seene no causes of election.  nor for any works which he knew they would does and we can confirm it by these reasons following.  
First, Reason 1 from Rom. 9.11. That the purpose of God might remain according to election, not of works, but of him that calleth; that is, of the sole good pleasure of him that calleth; from whence the argument may be collected thus: If election were for foreseen faith, than not of the sole good purpose of him that calleth, but that is contrary to the words of the Apostle.  
Secondly, Reason 2 Faith is a fruit of election, and therefore must come after it, therefore did God choose us, not because we were about to believe, but that we might believe. See Ephes. 1.4. He hath chosen us in him before the foundation of the world, not because we were, but that we might be 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 eternal life, believed.  
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. Unto you it is given for Christ's sake, that you should believe 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 increase of faith. Now this being granted, it follows, that God was not moved by foreseen faith to elect: for that which God in electing did give to man, could not be the cause that moved God to elect man. I might urge the argument of Augustine. 
De predest. Sanct. lib c. 16. Works foreseen no cause of election.  That grace goes before faith in the order of nature, as the cause precedes the effect. I come to show that God had not respect to men's works.  
I will not stand to show how Bellarmine, 
Bellarm. de gratia & libero Arbit. lib. 2. cap. 10. Sect. 9  affents unto my proposition, and consirmes it, contrary to the Rhemists upon the Hebrews, 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 only vessels of gold, and of silver, but also of wood, etc. and if any man purge himself, he shall be a vessel of honour; where say they, by free will and good works a man is made a vessel 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 himself is made a vessel of honour, but is a vessel of honour; that is, shall by this be known to be a vessel of honour: as if he should say, there be two seals of man's being a vessel of honour, one inward, which cannot be seen of us in this life, that is the knowledge of divine approbation. The other outward, the avoiding of sin and iniquity; that is, by these it appears, that we are surely predestinate, and so we 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 works 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.  He chose us, that we might be holy, not because we were about to be holy, and according to his will, not ours, which cannot be good, except he help it, that it may be made good. And very excellent is that of the same Father against I ulianus the Pelagian, He chose no man worthy, but by choosing 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 showing mercy; but if it were for our foreseen works, it were not of mercy, 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 own merits, but of mercy. Yea, the Rhemists upon Rom. 9.14. have confessed that election is a work of God's mere mercy contrary to themselves, and if of mere mercy, then without all respect of our works, or foreseen faith.  
3. Reason 3 It may be proved from Luc. 12.32. It is the Father's pleasure to give you the Kingdom. And joh. 15.16. Ye have not chosen me, but I have chosen you: but if God should choose men for good works, than they had first chosen him; nor doth God choose men, because he sees that men will do good, but chooseth men, that he 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 doubtful, let him but look Aug. Epist. 105. to Sixtus. Epist. 46. to Valentinus. and Bellar mine in the place before noted. I come to see what the adversary hath against this doctrine, that we may soon 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 Son; therefore God's prescience of men to be like, etc. is the cause of Predestination: whereto I answer first, that their prescience is put for the proegumenicall cause, that is his free mercy, and the meaning is, that whom God looked upon in mercy, he did also predestinate to be made like to the image of his Son by righteousness and holiness: So the word is used, job. 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 men's good works. Whereto I answer first, that the place showeth that good works are the way, wherein men must walk that come to Heaven, but they do not prove that God in his decree had respect unto them. There is a difference between the decree of predestination, and the execution. Good works go 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 choir otherwise, that Christ's meaning in that Parable, was to show only that men converted at the end of their days shall be by God's mercy partakers of glory and happiness 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 foreseen infidelity and impenitency in sin, did move God to reprobate any.  
This latter, that it was for sin, was anciently maintained by the Pelagians, as may appear by S. Augustine's disputations against them: in latter times by Stapleton, Antidote. in Epist. ad Rom. only 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 sin, therefore God must needs foresee that Esau would sin, 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 he hardeneth them. 3. From those words, He suffered with much patience the vessels of wrath, Rom. 9 vers. 22. 4. Upon those words, God being willing to show his anger; now God shows his anger against nothing but sin; and therefore did foresee sin which moved him to anger. 5. The Apostle makes the cause why God did cast off the jews, to be partly their pride and vain boasting of the Law, Rom. 9.31. Israel which followed the Law of righteousness could not attain to the Law of righteousness; partly their incredulity, through unbelief they are cast off, Rom. 11.20. and these do show that the sins of every reprobate are to God a cause lawfully moving him, why he doth absolutely reprobate him.  
On the contrary, Calvin in that excellent book of predestination confuting Pighius, cities that of the hating of Esau to prove that it was not for sin. 2. That in Rom. 9 He hath mercy on whom he will, and whom he will he hardeneth; therefore his will is the only cause of mercy and induration. 3. The potter makes one vessel to honour, another to dishonour, only because he will, much more God. 4. That which is common to all, both elect and reprobate, cannot be the cause of reprobation; now sin was foreseen not only in the reprobate, but in the elect also; For by nature we were all the children of wrath as well as others, Ephes. 2.3. 5. Christ attributes the cause of illumination in some to God's good pleasure, & of Excaecation in others to his good pleasure. Some hear, and have wisdom revealed unto them that they may be saved; some hear not, but wisdom is hid from them. I thank thee, O Father, Lord, etc. and it is so, because thy good pleasure was such, Matth. 11.25, 26. Thus you see what is said on both sides, hear now for resolution what is to be established for conclusion. Stapleton makes a twofold 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 mass and condition, is ordained to punishment, and the cause of this he makes the sole will of God, without any respect at all unto sin. 
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 foreseen sin. But this cannot be true; for God did fore see sin in the elect, as well as in others, and yet did not reprobate them; and therefore sin could not be the cause of absolute reprobation; any more than of the comparative.  
Bellarmine writing of grace and freewill, 
Lib. 2. cap. 16.  comes nearer than Stapleton, and resolves it thus, that in reprobation there is a double act; the one negative, whereby God did decree not to have mercy 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 he decreed to damn those, upon whom he decreed not to show mercy, and the cause of this he makes the foresight of man's sin: But I think that Paraeus upon Rom. 9 hath gone as near 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 ways.  that the Scriptures speak of the judgements of God, and of the causes of damnation and reprobation two ways: 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 darkness, I make peace and create evil, etc. So Ephes. 1.11. He worketh all things according to the counsel of his will. 2. According to that ordinate right, that is the rule of distributive justice revealed in the Law and in the Gospel; to which Law God doth (as it were) submit himself, and according to that which is there revealed, he would have us to think of his judgements, and so the cause is to be referred partly to Gods will, partly to man's sin. As Levit. 18.5. Ye shall keep my statutes, which if a man do, he shall live in them. And Ezech. 18.4. The soul 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 recompense tribulation to them that trouble you. And out of this ground arise the conclusions thus.  
1. If we speak of God's 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 evil, that the purpose might remain, etc. And vers. 15. I will show mercy 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 carry many thousands to hell with him, no man might say so much as what dost thou, 
Gratian. distinct. cap. 40.  and shall any dare to question with God in the same? 2. According to his ordinate right, the Apostle speaks of it. Rom. 9.22. What if God would, to show his wrath, and to make his power known, 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 find that nothing deserves anger but sin, and God by damning such doth both prove himself to be a just judge, and takes away all cause of complaint from damned reprobates, who run upon their own damnation by their own sins, and so acquit God of it. But to make the Doctrine plain, give me leave to premise three propositions, and I will set down my judgement in four conclusions.  
1. 
A twofold reprobation.  There is a twofold reprobation, eternal, viz. God's counsel eternal to reprobate those whom he doth actually reprobate in time. Of this speaks Paul, Rom. 9.22. Vessels prepared to destruction. And jude, vers. 4. Temporal, viz. the manifestation of his eternal counsel, in reprobating those in time, whom he decreed to reprobate from eternity. Of this God speaks, 1 Sam. 15.23. 2. Reprobation hath two acts, the one negative, will not show mercy. The other affirmative, will condemn. 
Two acts of reprobation.  The one called the decree of not showing mercy; the other the decree of punishing: each of them hath two degrees. The negative hath first the negation of the means, or of grace. Secondly, the negation of the end and glory. 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 jacob, comparatively. These things being thus premised, I come to the conclusions. 1. Reprobation, whether considered definitely or indefinitely, containing both the decree and execution, is not to be called merely absolute in respect of impulsive and final causes, but is grounded partly in God's will, partly in man's sin, a proposition partly proved already, and these that follow will confirm 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 foreseen sin of any, but the will of God: for first God did foresee sin, not only in some but in all. If therefore it had been for sin, he would have reprobated all as well as any one. Secondly, the potter makes not all to be 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 mere will, why from glory partly his good will, partly the sin of the wicked. For the first, see Esau reprobated from grace, by no desert, but of God's mere will, Rom. 4.11. God calls to grace whom he will, gives the means of salvation, the Word and Sacraments, to whom he will, and calls not others because he will not. Paul did not preach in Bythinia, 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 Kingdom, 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 he reprobates indefinitely some, definitely these from glory, is especially the sin of the wicked, and I take it to be sound for this reason. God did eternally decree to reprobate men from glory, for that for which he doth indeed reprobate them in time: but God reprobates from glory, that is, debars from it for sin and impiety: for, for this cause cometh the wrath of God upon the children of disobedience, Ephes. 5.6. therefore for sin he did decree not to give it. The cause of the affirmative act of reprobation to the punishment of induration, is God's will, whom he will he hardeneth, Rom. 9.18. to the punishment of damnation, for sin; for the soul 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 only 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 God's judgements, but let him take heed of a downfall; 
Epist. 105. ad Sixtum.  Curio 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.  Curio his potiùs quàm illis detur misericodia, quis cognovit sensum Domini? i. Why mercy is given rather to these, than to those, who knew the mind of the Lord? saith the same Augustine. So Ambrose, 
De voeat. Gent. lib. 2.  Curio illorum misertus non sit, & horum sit misertus, nulla comprehendit ratio. i. No reason doth comprehend why he should not have mercy on those, and should have mercy on these. Latet discretionis ratio, ipsa discretio non latet. i. The reason of this separation lieth hid, the separation itself lieth not hid. And so I come to that which in the last place I proposed (omitting the many by-doubts touching freewill and universal grace) to wit, the effects and fruits of predestination.  
1. Christ himself, 
Of he effects and fruits of predestination. 1. Christ.  who was predestinate to be the Mediator 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, than did he purpose to send his Son: as joh. 3.16. God so loved the world, that he gave his only begotten Son, etc.  
Whence follows this conclusion. Doct. That there is no means to glory but by Christ. Wherefore he calls himself the way, joh. 14.6. What way wilt thou go? 
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 go? 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 cometh to the Father but by me, joh. 14.6. a man cannot come for a blessing but by him, joh. 14.13. The Father gives nothing but by him, joh. 16.23. O then let every soul (that looks for glory) embrace Christ as Zacheus did, Luc. 19.6. He came down hastily and received him joyfully; let him take that babe in his arms with old Simeon, and say, Lord now let thy servant departed in peace, etc. Luk. 2.28, 29. Let him fall down and worship him, and with the wise men of the East offer unto him gold, 
Aurum sidei, thighs devotionis, aromatapretatis; mentes bumiles, probos mores, animos digues Deo. Tom. 10. pag. 622.  incense, and myrrh: The gold of faith, the frankincense of devotion, the myrrh of godliness; humble minds, good manners, souls worthy of God: saith Augustine. Let us embrace Christ, that he may embrace us; let us welcome Christ into our hearts, that he may welcome us into his Father's kingdom; let us serve him, that he may preserve us, go to him that goes to the Father for us; rejoice in Christ, that when we do well rejoiceth over us; weep for grieving him, who for our doing ill hath wept for us, and bled for us, and died for us; let us glorify him with our hearts and tongues, that must glorify us in our souls, and I pray God that he may be 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 conformity to the image of the Son of God. So Paul, Rom. 8.29, 30. The first conformity, whom he fore-knew, them he made like to the image of his Son, verse. 29. The image of his Son is holiness, and holiness 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 foreknowledge of God the Father, to sanctification of the spirit, and unto obedience. From whence it follows, that if a man be once appointed to holiness, he shall be sure of glory, because God doth never predestinate a man to the means, but he hath predestinated him also to glory; wherefore comfort yourselves, you that thirst after holiness, as the Hart after the rivers of water; for whatsoever your troubles be, your end is glory. So David, Psal. 37.37. Mark the upright man, etc. Behold the just man, for the end of that man is peace. If a man can find that engraven in his heart, which was written upon the Priest's mitre, Exod. 28.36. Holiness to the Lord. He may be sure of glory and happiness with the lord 
Three Conclusions.  From all of these I infer, that no man can be partaker of life that is not called, justified, sanctified; for so the place affords it. Secondly, that all our hope of glory depends upon God's eternal election, which he made of us in Christ. Thirdly, that all the means whereby we can have this glory made sure to our souls are, by obeying when God calls, by our justification by faith in Christ, by true holiness, whereby we are made like to the image of his Son: 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 jesus unto good works, which God hath ordained that we should walk in them: by these must we study to make our calling and election sure, 2 Pet. 1.10. from whence follows another, that is, certainty of our salvation; for good works are fruits of election, and by these must we make election sure. Doct. From whence it follows, That all that do good works are certainly elected, and shall certainly be saved: for none can do a good work in respect of the ground, and form, and end, but he that hath true and justifying faith; 
Rom. 14.23.  for, Whatsoever is not of faith is sin: The best sacrifice of the wicked is abomination, Prov. 15.8. Though a man could prophesy, and work 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 bullock is as if he slew a man; he that sacrificeth, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an I doll. Only he can do good works, that is in Christ by faith, and he that is in Christ by faith, is sure of salvation, though he have no extraordinary revelation: a damnable presumption, saith the Rhemists in their Annotat. on Rom. 8. vers. 16. The Spirit witnesseth with ours that we are the sons of God. And in 1 Cor. 9.27. They say it is a faithless persuasion, it is the faith of Devils, not of the Apostles. So the Council of Trent, Sess. 6. chap. 9 But alas, alas, these be but paper-bullets, we are defended against them with a wall of brass. First, 2 Pet. 1.10. We must study to make it sure, therefore it may be made sure. Secondly, Paul, Rom. 8.38. I am persuaded, which was not by revelation, but upon Christ's death, vers. 32. Christ's 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 spiritual grace, by which the deeds of the flesh are mortified: saith Bernard. It was an excellent saying of M. Tyndall, as it is remembered by M. Fox; Christ is thine, and all his deeds are thine, neither if thou be faithful, canst thou be damned, except Christ be damned with thee. We know we are translated from death to life, because we love the brethren; 1 joh. 3.14. We know it by our hungering, Matth. 5.6. By our desiring to meet Christ with joy and comfort, 2 Tim. 4.8. And seeing we know it so w●ll, no Popish squibs can beat us off it. I come to make some use of it.  
Are good works fruits of election, Use 1 and seals of our certain salvation? then let us labour to abound in good works, let us set our hearts to do good, and strive amongst ourselves who may do the most good: For first, we shall honour God by our obedience. Secondly, we shall help our brethren, who are partakers of the good we do. Thirdly, we shall find 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 obtain, 1 Cor. 9.24. If to fight, there is a crown, 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 he command to be righteous, than 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 godliness is God himself who gave godliness. I am thy buckler and thy reward, Gen. 15.1. From whence we all may have a wonderful encouragement to bestow our time in doing of good works. It remains that I now descend from the explication of this term to the pith of Paul's argument, which is comprised in this conclusion.  
Men once elect can never be finally cast off. Doct. A point which may be built upon the immutability of God. 2. Upon Christ's keeping of the elect. 3. Upon Christ's testimony, joh. 10. 4. Upon the sealing of God's covenant. Unto these I may add the authority of Augustine; 
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, than God is deceived; but none of them perisheth, because God is not deceived. 
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 own Espencaeus on 2 Tim. pag. 51. citing that of Augustine, of catechising the simple, chap. 11. out of that jerusalem there was not any that perished. And Lombard, Non potest utrumque esse, etc. 
Dist●●ct. lib. 1. dist. 40.  Both these cannot be true, that any should be predestinate, and not saved. And Aquinas, 
Part. 1. quaest. 23. Art. 3.  One predestinate may die (in respect of himself) in a mortal sin, yet not in supposition, or in a compounded sense. And again, 
Quaest. 24. Art 3.  They that are written in the book of life can never be blotted out.  
The Use is: Use. To stay the trembling and fearful hearts of many of God's people in the day of temptation; for though they fall, yet shall they rise again; The most just man falleth seven times, and riseth again, Prov. 24.16. The dearest of God's servants may sinne, as Peter did, and as David, and yet be pardoned and received to mercy again. Yet observe a difference between to sin, and to make or commit a sin. They sin that deflect never so little from the strictness of the Law, whether it be of ignorance, infirmity, or malice, they do do and commit sin, who sin purposely, although they have not performed the work. As Christ said to judas, knowing what was in his heart, what thou dost, do quickly: So that to d●e a sin, is, in ones mind to purpose or devise a sin; and of this is the Apostle to be understood, 1 joh. 3.8, 9 Every one that doth sin is of the Devil, and he that is borne of God sinneth not. So the conclusion stands good, that though the elect may sin, yet they cannot finally be cast off. You may be tolerably well armed against Popish objections, if you remember that there is a twofold election. 1. To the undergoing of a certain office, as of Saul to a Kingdom, of judas to an Apostleship, joh. 6.70. Have not I chosen you, and one of you is a Devil? 2. To eternal life; as Luk. 10.20. Your names are written in heaven: In this God's people are to rejoice.  
Secondly, that many seem to have faith, which indeed have not, and therefore make shipwreck of a good conscience, 1 Tim. 1.19. Of such Ezechiel; If the righteous man fall away from his righteousness, Chap. 18.24. which places are alleged by Bellarmine, 
De justifis. lib. 3. cap. 12.  to prove the falling from grace. And thus S. Luke himself speaks, Luke 8.18. From him that hath not, that which it seemeth he hath, 
Perdiderunt fidem quàm viderentur potiùs babuisse quàm habu sse.  shall be 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 unbelievers may for a while be counted amongst the branches of Christ's own planting, though they be not such. Every plant which my Father hath not planted, etc. Matth. 15.13. They are branches, secundùm praesentem justitiam, according to the present righteousness, non secundùm praescientiam, not according to foreknowledge, as Ambrose distinguisheth of them.  
Fourthly, Faith in Scriptures is sometimes used for the sound doctrine of godliness. In the latter times some shall departed from the faith, 1 Tim. 4.1. Sometimes for the gift of miracles. If I had faith, etc. 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 soul in the time of a swooning, like the Moon under a cloud: 
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 Sinihil à charitate Dei nos separet, quid non solùm melius, sed certius ho bono esse potest? Lib. 1. di●●. 17. Analysis.  If nothing can separate from the love of God, what can be not only better, but more certain than this good? So I come to the third Argument.  
Know ye not what the Scripture saith of Elias, etc.] This Argument stands upon a comparison of Israel in the days of Elias, with the present estate of the jews in Paul's time. The estate of the jews in Elias his time, is expressed in 1 Kin. 19.14. Elias complaineth, Lord they have digged down thine altars, etc. To which the Lord answereth, vers. 18. Yet have I left me seven thousand in Israel, etc. The state of the jews in Paul's 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 contains, 1. Elias his complaint, vers. 2, and 3. 2. God's 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, verse. 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 jesus, and is profitable, etc. 2 Tim. 3.15. That the man of God may be absolve and perfect. Or as Solomon speaks, Prov. 2.9. The word will make us understand righteousness, and judgement, and every good path: we must repair 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 he might do to be saved, he refers him only 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 hear them, Luk. 16.29. So the conclusion stands good. That for resolution of doubts in things to be believed, we have recourse only to the word of God: The Scripture alone is a sufficient judge of controversies; unto this, for satisfaction mark ye what Basil saith to Eustatius a Physician: 
Epist. 80.  Let the holy Scriptures be arbitrators between 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 between us, he is one party; a Pagan cannot, he knows not the mysteries of Christianity; a jew cannot, 
In iis quae apertè positasunt in Scriptures 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 enemy to baptism: quaerendus è coelo judex, we must seek for a judge from heaven. And yet to what end should we knock at heaven, when we have one in the Gospel. If they will believe the authority of Austen it is plain: In those things which are openly set down in Scriptures, are found all those doctrines which contain faith and manners of living, to wit, hope and charity. And the Emperor Constantine made this speech to the Bishops of the Nicene Council, as Theodoret reports it; Laying aside all contentions, let us out of the divinely inspired Scripture take the resolution of those things we seek for. See Augustine against Maxim. Arian. Bishop, Book 3. Chap. 14. Nec ego Nicenum, nec tu Arimense concilium, etc.  
And therefore this serveth to blame our adversaries of Rome for denying this truth, Use 1 
The Papists confu●ed.  and making not Scripture, but the Church, and that Church the Pope to be supreme judge of all controversies: The causes of this I conceive to be two. 1. That they make themselves judges in their own cause; for who sees not, that if the Church be judge, and rule, and themselves the Church, which way the verdict will go; especially when they see the Pope with infallible judgement mounted upon the Tribunal, and made Interpreter of all evidence that can be brought in. When Scriptures, Fathers, Counsels must all be expounded by his judgement: for by the Church we mean her head, that is to say, 
Tom. 3. disput. 1. quaest. 1. punct. 1.  the Roman Bishop, saith Gregory Valence. Yea, the whole authority of the Church universal abides in him, saith Aquinas. In brief, 
●a. ●ae. quaest. 11. Art. 2.  this is it that they would have, that no trial may pass, unless you be resolved to stand to the word of themselves that are arraigned. 2. Because they know and confess the most and greatest points of their religion, yea, well-nigh all wherein they descent from us, have no foundation on the Scripture, 
Orthodox. Explic. lib. 2.  but as Andradius speaks, would reel and stagger if tradition supported them not. Therefore Brislow in his last Motive dealt surely and circumspectly for his Romish faith, where teaching his Scholar how to deal with his adversary, he bids him first get the proud heretic out of this castle of only Scriptures, into the plain field of Traditions, Miracles, Counsels, Fathers, and then like Cowards they cannot stand. And it is most true, that put Scripture to silence, set up the Pope as judge, give him authority to make and repeal Laws, use Traditions, approve Counsels, expound Fathers and Counsels, make something of nothing, use his will for a reason, let us say as they do, and then the Protestants must needs be convicted. In that one assertion of Bristol I note; 1. That the most of their religion hangs only up on Tradition. 2. It is but vain to allege Scripture, for they grant that it cannot be proved but by Tradition, and therefore Saunders was surely in some Irish fit, when he cried out so vehemently, we have most plain 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 Use is, Use 2 to commend unto you the careful reading and studying of Scriptures; for if we be in doubt which way we must walk, this is that lamp to our feet, etc. Psal. 119.105. If we want wisdom, that is your wisdom 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 seal it, for it is the word of reconciliation, 2 Cor. 5.19. If thou be not as yet regenerate, this will work it, 1 Pet. 1.23. this is the field where the Merchant may find treasure, Matth. 13.44. O then let this Book be always about us, as Alexander kept Homer's 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 he could repeat all the Scriptures at his finger's end, let us follow the advice of Macrina, 
Basil. Epist. 74.  fostermother to S. Basil. who would have Parents to bring up their sons 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 Plays and unprofitable Pamphlets, which we might spend in reading the Scriptures, which would make us wise unto salvation, nor plod more upon the Laws of men than of God, but devour this Book as the Angel commanded john, Apoc. 10.9. feed upon this roll, as the Prophet, Ezek. 3.3. Be careful to perform in deed, as much as God gave joshua in charge, Iosh. 1.8, etc. And in regard we have all these blessings by the Scripture, let us ever bless God for giving us such a glorious light, and desire of God, never to take away this mercy 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 sin and impiety of the people, and signifies how highly they are grieved when the people start away from God. 2. When men carried with too much zeal do, as it were, charge God of negligence in his own cause, and seem to be offended that God suffers the wicked so far to prevail against his Church. The one was surely in the Prophet, and it is well if not the other; and again, he makes request not out of hatred, as desiring of God their everlasting ruin, for surely he was acquainted with samuel's 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, do prophesy what shall come against a people, as jerem. 18.21, 22, 23. Deliver up their children, and let them drop away by the sword, forgive not their iniquity, put not out their sin, but deal with them in anger. And yet is it not unlawful to pray against a malignant Church, 
O●imus in malis malit am, d●●igi mus natural & 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● poor, Serm 148.  that God would restrain their wrath and fury, as doubtless Elias did here against Ahab and jezabel. So that we observe the rule of Augustine; we hate malice in evil men, we love nature and the creature; we hate that which man made, we love that which God made; God maketh man, man sin. And again, A Physician loves the patiented, hates his disease. Thus the words being plain, the first thing I observe is this:  
The mutual conference between the Prophet and his God: one complains, the other answers: Whence observe that There is a familiarity between God and his children. Doct. Our conversation is in Heaven, said the Apostle, Phil. 3.20. therefore he could not choose but be familiar with God, and how this familiarity grows, the Prophet tells, Micah 6.8. Do justly, love mercy, humble thyself, this is to walk with God. So did Enoch before the flood, Gen. 5. he walked with God, verse. 22. So did Elias, he talked familiarly with God, the Lord questioning and Elijah answering. what dost thou here Elijah? and he answered, I have been very zealous for the Lord, etc. 1 King. 19.13, 14. So was Abraham familiar with God, Gen. 18.11, 23. to the end. So Moses sometimes tarried with God forty days and forty 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 near unto God, Ephes. 2.13. That we are the habitation of God by the spirit, verse. 22. That we are the temples of God, 1 Cor. 6.19. Sometimes that we are his friends, joh. 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 he is not ashamed to call them brethren, Heb. 2.11. And there is such a league and familiarity, that the Godly have a kind of command over God, as one friend of another. Sometimes it appears in staying his judgements, as Genes. 19.22. H●ste thee away, etc. So God to Moses, Let me alone, that my wrath may wax 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 Emperor was informed, that there were some in the Army, which were a Christian Legion, that could command any thing they needed, who being moved to give their assistance for the relief of the Army, fell down upon their knees and prayed, upon which presently followed a terrible th●nder that destroyed the enemy, and plentiful rain, whereby the Army was relieved; in memory whereof they were honoured with the name of Fulm●nea Legio, i. The thundering Legion. And not only Christians, but even old Heathens have had a familiarity with their Gods, as Plut rch reports in the life of Numa, that Numa was always with the Goddess Aegeria, though amongst the Phrygians at, amongst the Bithynians Herodo●us, amongst the Areadians Endi●ion, have familiarly parleyed 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 Heroic, Dulceiterum caput Hippoliti, etc.  
If you desire to know how we may come to this familiarity. See Micah 6.8. where there are set down three ways to attain it. 1. Deaing justly. 2. Loving mercy. 3. Humility. And Isidore, He that will always be with God, aught to pray often, to read often. 
Qui v●●t s●mper esse cu● Di●, debe● srequenter ●●are, frequenter le●●re Isict. de Sun. more B●no, lib. 3. cap 8. Use of comfort.  The which may teach us to admire the happy estate of God's children, even then when in the hardest exigents, in the height and rage of Fortune's malice, they seem to sit as widows without comfort, mourning; as orphans without hope, lamenting; as the rejectany off-scour and impurest metal they seem to be washed 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 fear no drowning. O happy you that are godly, when men oppress you, you may make your complaint unto God, when they wrong you, you may open your minds unto God; whatsoever you endure; you may ease your hearts, by telling your grief unto God; whatsoever you ask, you may have it of God; and here I might honour the godly above the wicked: The worldling hath familiarity 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, he from God. So I proceed to a second conclusion. Elias stands up against Ahab and jezabel in behalf 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 himself. As Ezek. 22.30. I sought for a man that might stand in the gap. So did Phinchas, Numb. 25.11. Phinehas the son of Eleazar hath turned mine anger away from the children of Israel. So did Abigail stand in the gap to turn 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 been left unto Nabal by the morning light, any that pisseth against the wall. And they that hinder God himself 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 me alone: nay he will not, Genes. 18. and most plainly, jerem. 5.1. Plutarch reports that at the sacking of Cities, those houses which were built near to any Temple of the Gods were never touched, when all the rest were ruinated and burned. Such are the Prophets and good men, even temples of God, 1 Cor. 6. which procure immunity and freedom 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 we may say with Micah, judg. 17.13. Now know I that the Lord will do me good, etc. But I will not dwell on this, but come to the weapons which they use, viz. complaints, requests, & tears; from whence I observe this conclusion.  
Prayers and complaints unto God are the Church's best weapons against enemies. Doct. For Elias that was skilful in the Christian war, makes choice of this. See when Israel warred with Amalek, in Exod. 17.11. While Moses held up his hands Israel prevailed, but when he let his hands go down then Amalek prevailed. You shall find in 1 Chron. 5.20. when some of Israel warred with the Hagarims the sons of Ishmael, that in the midst of the battle they cried unto God, and he heard them, and gave their enemies over into their hands. This was it that Solomon desired of God after the building of the Temple, When thy people shall go out to bettell, and shall pray unto the Lord toward the house that I have built, hear thou in heaven their prayers, and judge their cause, 1 Kin. 8.44, 45. 
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 victory in the celestial orbs; saith Bucholcerus. S. Augustine giving the reason why David put off saul's armour when he went to fight with the Philistim. 
b My 〈◊〉. ratio●● 〈…〉, sed spiritua●●a. 〈◊〉 st. 〈◊〉 31.  By a mystical reason signisi● the Church's weapons not to be carnal but spiritual. He was 
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 Thessalian Orator, that he overcame moc by words and speech's, than Pyrrhus by the sword; so in this ease. And therefore Paul describing the Christian armour, having mentioned the girdle of verity, the breastplate of righteousness, the shield of faith, the helmet of salvation, the sword of the spirit; in the last place saith, that we must pray always with all manner of prayers and supplications, etc. Ephes. 6.18. So that we must use for our weapons, prayers and tears, wherewith the Christians in the Emperor Antoninus his Army procured victory 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 Gregory Nyssen of prayer, 
Optimus d● mientrum cus●●s, cert●ssi anavigan●● msal●s, t●tissi●●um viatoribus scutum.  that it is, The sleeper's best keeper, the Sailors surest safety, the Traveller's safest shield. Surely one prayer is more powerful to procure a victory than ten swords; wherefore when we 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, etc. thorough the whole Psalm.  
Which shows, Use 1 1. That the Defender of the Church is God, who saveth not with sword, nor with spear, as David said to Goliath, 1 Sam. 17.47. that salvation is of the Lord, Psal. 3.8. that the horse is but vain, Psal. 33.17. That so we may give all the honour of our victories, and the glory of our deliverance only unto God.  
2. Use 2 That if we be in fear that the enemies of the truth, and Abettors of superstition and idolatry should come to have power and authority in our land, we see what weapons we have to withstand them, viz. prayers, and tears, and complaints unto our God. We must pray that our King and Queen may be nursing fathers, etc. Isai. 49.23. not like Ahab and jezabel to devour the people of God. If you fear that a barbarous nation should possess our Land, pray against it; if you fear that we may live miserably in our Land, you have tears, and sighs, and groans, and complaints, and prayers, pour out these to withstand, and when this people prayeth, than Lord hear thou in Heaven, and judge their cause: And so I come to the complaint itself.   

VERS. 3. Lord they have killed thy Prophets, Verse. 3 and digged down thine altars, and I am left alone, and they seek 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 four letters, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable, as Hierome speaks in an Epistle to Marcelia, not only for reverence of the Deity, 
Lib. de Trinitate.  as Tertullian, but also because it can be affirmed of none but God. The word signifies the eternal, 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 faithful in his promises. Of the first the Apostle speaks, 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, etc. Of the third, Exod 6.2, 3. I appeared unto them by the name of Almighty, but by my name jehovah was I not known; he was known by his name Almighty, in creating the world, and destroying it by water, but not by jehovah, because he had not yet performed the promise of bringing his people out of Egypt. 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 do it and none shall let it, ibid. verse. 13. there is the last. From these do arise three conclusions.  
1. That he alone is God and none other, he only is jehovah, as Deut. 4.35. Unto thee it was showed, that thou mightest know that the Lord is God, and that there is none but he alone.  
2. That God alone rules, commands, and governs all things, gives life and being unto all things.  
3. There is not a word gone out of his mouth, that shall not most certainly come to pass.  
The Use of the first is, Use 1 to confute the gross opinion of the Manichees, who made two Gods, the one good, the other evil; the one the worker of good, 
Lib. de Heres. cap. 46.  the other of evil; as Augustine taxeth them; which the Marcionites first learned out of Plato his first Book of Laws, 
Stromat. lib. 5.  as both Clemens Alexandrinus, and Danaeus upon Augustine show.  
The Use of the second is a wonderful comfort to the hearts of God's servants; Use 2 for if God rule, and command all, than the wicked be they never so powerful and bloody; cannot touch or hurt the weakest child of God, except the Lord give allowance to do 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 fear what flesh can do against me: And most excellently in Psal. 27.1. The Lord is my light and salvation, whom should I fear? the Lord is the strength of my life, of whom should I be afraid?  
The Use of the third: That if God be true, Use 3 and the same for ever, and that no word of his shall fail, this is the infinite consolation of God's children. Is he still the same? then remember how God hath used his power for the deliverance, his wisdom for the instruction, his mercy for the comfort of his servants, he will do the same for us. 2. It brings infinite fear and terror to the wicked. Is God unchangeable? then look to it, for he will surely execute his threatenings, if you prevent them not by unfeigned repentance. So I come to the words of the complaint.  
They have killed, 
The branches of E●●as complaint.  etc.] The branches of the complaint are three. 1. That they had slain his servants the Prophets. 2. They had digged down his Altars. 3. They sought his life. I begin with the first. The Prophets were men of special use, place, service, near unto God, the guides and teachers of the people, and the fury of Ahab and jezabel were directly bend against them.  
In time of trouble and persecution, Doct. the wicked persecute none so much, as the best and nearest unto God. This Christ himself foretell the jews; I shall send unto you Prophets, Wisemen, and Scribes, but you will kill them, and crucify them, and scourge them, and persecute them from City to City, Matt. 23.34. When the Church endured persecution under Herod, who was also called Agrippa, nephew unto Herod the Great, he bent himself against the brother of john, and killed him with the sword, and when he saw that this pleased the jews, 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 she was cast into prison, because she 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 do by their naughty manners vex the souls of the godly. And the Sodomites vexed the soul of Lot, 2 Pet. 2.8. And, The wicked although he cannot make him consent unto, yet vexeth him seeing and perceiving his wickedness; as Anselmus. But always they bend their bows against the best. If Herod behead but one, it shall be john: if Ahab put but one in prison, it shall be Micah: if jeroboam banish but one, it shall be Amos: there is nothing that stopped the mouths of the jews, but the delivering up of jesus: 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, he must be banished, Exod. 2.15. If a Nehemiah, than Sanballat, Tobias, the Arabians will fight against him, Nehem. 4.7. If Zerubbabel, etc.  
The Use is: To teach us, that if ever we begin to be good, we look for trouble, Use. and arm ourselves against it, as it was with Israel while they lived in Egypt, they did eat onions and garlic, they had peace and rest; but so soon as ever they turned their backs on Egypt, and set their faces toward Canaan, then were chariots provided, and horses saddled, and men of war sent after them to pursue them. While Paul breathed nothing but threatenings, studied nothing but to suck the blood of the Disciples, practised nothing but cruelty, aimed at nothing but the ruin of all the Churches; we read of no enemy that opposed him: but when he was once wrapped up in a heavenly vision, baptised into the name of Christ, and preached in the Synagogues, than did the Devil raise arms against him, and suborn desperate jews to murder 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 she is still, she feels no hurt, suspects no danger; but when she prepareth to flee away, than she feeleth herself entangled, etc.  
Again observe, that when they mean 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 follows,  
That if the Prophets were once made out of the way, the people would quickly fall from God. Doct. What would men do if there were no Prophet to admonish them when they fall from God to idolatry, if they refuse to hear 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 again to the Lord, but they would not hear. The Prophets are such as Elisha called Elias, 2 King. 2.12. My father, my father, the chariots of Israel, and the horsemen of the same. Father, to signify 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 junius; 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 blind multitude suddenly fall; and the point will be clear, if we consider the Prophet's duty, 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 Calf, and had there been no Prophet to reprove, they would have gone on in their idolatry, Exod. 32.21. Secondly, to denounce judgement upon Idolaters, to keep the people from that sin. So Elias, for idolatry erected by Ahab, proclaimeth a famire and want of rain for three years and six months, 1 King. 17.1. Thirdly, they be messengers to acquaint the people with the will of God, as jethro wished Moses in another case; Admonish them of the ordinances and laws, and show them the way wherein they must walk, and the work they must do, Exod. 18.20. Now if the Prophets be taken away which should admonish, if the Prophets be made away which must threaten sinners, if there be no Prophets to lead them, or speak to the people from God, how should they choose but fall to every sin against God? And therefore when wicked men would misled 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 jeremy, Woe is me that I am a contentious man that strive with the whole world, jerem. 15.10.  
The Use is: Use. 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 own lives, to teach the way of God. It is true of them which Bernard said; 
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 fear. Or as Vives; 
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 speak what they are bound to know, it is dangerous to teach that which is honest to learn. O love them that teach you, that be eyes to guide you, that be Seers to go before, that stand in danger of their own lives to save yours, pray that God may still open their mouths, that they may speak the truth boldly, that they may be preserved from evil men, 2 Thess. 3.1. pray that the swords of the wicked may never be stained and embrued with Prophet's blood, but that they may be preferved by God, and you may be taught by them, that they may preach, and you may hear, and both may live in the fear, and die in the favour of God. And so I come to the second part of his complaint.  
They have digged down thine Altars,] 
The second part of the Prophet's complaint.  Not the Altars of the high places, for they are commended who destroyed them, as josiah, 2 King. 23.12. nor were they those altars which jeroboam set up for his golden calves, these were not the Lords Altars; nor the Altars in the Temple at jerusalem, for they were not in the dominion of Israel, against whom Elias complains: But Peter Martyr thinks they were Altars erected by Abraham, as Gen. 12.7. and Isaac, Gen. 26.25. and jacob, Gen. 33.20. though it is likely these continued not so long. Paraeus thinks 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 go to jerusalem. I do 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 God's extraordinary direction for erecting and building of Altars. From whence I do observe.  
When bloody men go about to overthrow God's worship, 
Doct. Wicked men overthrow the means of God's service.  they do not only make havoc of the men, but take away all means and helps that others might have to serve him. They killed the Prophets before, and now the Altars must down.  
Carion Book 2. Chron. reporting the persecution of Antiochus Epiphanes, saith, that when he would bring all the people from God to worship the Idol of jupiter Olympius, he first slew all that would not forsake the Law of Moses; yet this would not serve, but he caused all the books of Moses to be burnt, that so they might have no means to worship God. So julian drawing the people from Christ, not only slew them, but forbade them the schools, and took away all means that the Christians had of knowing Christ. When Gebal, Ammon, and Amalek conspired against the Church, they hold a council how they may destroy them, Psal. 83.3. they take counsel and consult; and what do they determine? 1. To cut them off from being a nation, vers. 4. 2. Let us take the house of God for our own possession, vers. 12. and Psal. 74.9. They say in their hearts, let us make havoc of them, and then burn up all the houses of God in the Land.  
And if God suffer the wicked to prevail thus fare, what hope may his children have? surely they have an Altar in heaven whereon to offer spiritual sacrifice unto God, even Christ who is called the Altar under which the souls 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 follows by way of corollary, That though wicked men do what in them lies to hinder God's worship, yet still in Christ they can please God; Doct. still upon that Altar they can offer unto God. 
The wicked dispute against God's truth with the swords   
Again 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 pharisees with Christ, when they could not evict him, than they would stone him, as when he had proved himself to be God, they took up stones, joh. 10.30, 31. and at last crucified him. So Heathens always disputed against Christians with fire and sword: as when they would disprove the resurrection, they kept them from burial, they tore them in pieces by beasts, burned them to ashes, cast them into Rhodanus, as Eusebius. 
Lib. 5. cap. 10.  And thus do those soldiers that fight under the banner of Antichrist at this day, when they cannot defend their rotten religion by argument, than sword, and blood, and fire, and powder must make it good.  
Dumque ego pugnando superem, 
Ovid. Metam. lib. 13.  tu vince loquendo.  
They are not content to hear us dispute, they will sighed it out. But this by the way. I come to the third part of the complaint.  
I only am left.] No, 
The third part of the Prophet's 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 he alone. 
Observat. Christ's Church son ctimes searcely visible.  Whence note: That God's Church may sometimes be so small, that there is scarce one professor to be seen: In a sloore there may be much chaff and little wheat, in a rock many stones and few jewels, Satan may have a kingdom, and Christ but a little flock, Luke 12.32. It is like Bethlem in judah, a little one, Micah 5.2. Like Noah's flood, ebbing and flowing; like Noah's Dove, going and coming; like the Moon waning, as well as growing; and sometimes so eclipsed, that the Sun of righteousness seems utterly hid. It was once contained in the family of Seth, they only are sons of God, Gen. 6.2. once in a narrow fold, the Ark; after Abraham's time in Canaan, and yet in Canaan more goats than good sheep: 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 Ptolemy, or into four with some later writers, or with some Geographers into six, and you shall not find one of six that profess the true God. The true professors are driven into a narrow compass of the Northwest, and in that company take out Atheists, Papists, Neutrals, Worldlings, Hypocrites, the remainder will be very small, a man may almost say of them, as juvenal, 
Satyr. 13.  Rari quippe boni, numero vix sunt totidem, quot Thebarum portae, etc.  
The use is: 
Use. Lib. 2. cap. 16.  To censure the Papist for making multitude a note of the true Church. So Theod. brings in Constantius the Emperor disputing with Tiberius' Bishop of Rome. 
De notis Ecclesiae, cap. 7. Noli numerare sed append, noli numerare turbae hominum incedentes vias laetas, etc. 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; Do not number, but ponder, do not number the multitudes of men, walking in joyful ways, etc. Few walk by the straight 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 goodness of virtue. Elias was one: But where was this note in the time of the ten persecutions? yea quite contrary to David's complaint, Psal. 12.1. Help, Lord, for the godly man ceaseth, for the faithful fail from among the children of men. I should here show, 1. That there was a Church though many corruptions were in it. 2. The comfort that we may have, though we live in evil times, that as Elias appeared glorious, so we. But I pass to the next point.  
They seek my life also.] He would do them good, they would hurt him, he 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 seeks to save them, the more bitter they are against him. jeremy is sent to the men of Anathoth, the man riseth early and cries in the city, 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 be no more in remembrance, verse. 19 Prophesy no more lest thou die, verse. 21. Thus did Ahab with Micaiah, Herod with john, jeroboam with Amos; Hic pietatis honos, This the reward of piety. The more we cast holy things before dogs, and pearls before swine, the more we are rend and torn of them. It was a true saying of Lactantius, 
a Veritas loquendi grande praesagit malum. Lactant. Instit. lib. 4. cap. 26.  Truth doth presage great evil to the speaker. And a true saying of Augustine, 
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 Amara est veritas, & quisquis eam praedicat, amaritudine satiabitur. Hier. contralovin. lib. 2.  The truth is bitter, and whosoever preacheth it shall be filled with bitterness. This is the misery of Prophets, they cannot speak the truth to the wicked, but they question of their lives. Well then, shall we look back when we have put our hand to the plough, and spare to speak the truth? God forbidden.  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 soon passing away: as Athanasius said of julian, they must answer God and you for the hurt they do you: 
Carion. Chron. lib. 5.  as john Husse said of those that put him to death, After an hundred years ye shall answer God and me. And therefore we must comfort ourselves 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 be warned of this that enter into this high calling, and you must be taught to pray for their preservation, 2 Thèss. 3.1. And so I come from Elias his complaint to God's answer.   

VERS. 4. Verse. 4 But what saith the answer of God to him? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal.  
IT is God's reply to Elias his request, wherein observe, 1. A short preface, what saith the answer of God. 2. The answer itself, I have reserved, etc. 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 complain unto him in the bitterness of their spirits, the Lord doth always answer them; when this Elias strove with Baal's Prophets, see how he cries; Hear me, O Lord, hear me, and let this people know that thou art the Lord God; and presently the sire fell, and consumed the  offering, 1 King. 18.37, 38. When Israel had sinned, and God threatened, that his wrath should wax hot against them; Then Moses complained, and cried unto the Lord, and said, Why doth thy wrath wax hat, why should the egyptians say, he hath brought them out maliciously to slay them; turn therefore from thy fierce wrath, and change thy mind from this evil towards thy people: then the Lord changed his mind from the evil which he threatened, Exod. 32.14. So when they murmured, and God threatened, and Moses cried, 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 Philistines; It is said that they gathered together in Mizpeh, and drew water, and poured it out before the Lord, and fasted, ver. 6. The Chaldee says, they drew water out of their hearts, and after this Samuel cried, and then the Lord answered, vers. 9 and this God hath promised to strangers and widows. If thou vox and trouble such, and they cry unto me, I will surely hear their cry, Exod. 22.23. I need add no more, if you take with you that of David, 2 Sam. 22.7. The pangs of death compassed me, the floods of ungodliness made me afraid, the sorrows of the grave compassed me about, the snares of death took hold of me: But in tribulation I did call upon the Lord, and cried unto my God, and he did hear me out of his Temple, my cry did enter into his ears. And this is a rare privilege, which none have but his servants; The righteous cry, and he heareth them, Psal. 34.17. as for the ungodly it is not so with them. God heareth not sinners, joh. 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 he answered them not, 2 Sam. 22.42. God will not hear contemners of his Word and Prophets; Though they cry unto me, I will not answer them, jerem. 11.11. I may conclude with that of john 9.31. If any man be a worshipper of God, and do his will, him heareth he. But if they pray, and he answers not, than it is either because he will increase their faith, and make them pray again, as with the woman of Canaan, Matth. 15. or because they ask amiss, jam. 4.3. Ye ask and receive not, etc. or because they ask 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 Brew 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 ask of him a small trifle, I find in Seneca, that when the Cynic begged of Antigonus a penny, his answer was; This to be less than become● a King to give. Lastly, God many times is more gracious in denying, than in granting; He gives that often being angry, 
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 impatiency grievously punished. So God gives them a King, but punished them for desiring him, 1 Sam. 8. If then we will have God to answer us, let us first see, that we ask the best things, that may honour God most: as in Solomon, 1 King. 
Orandum ut non tribuatur quod non petitter. De Quadrag●ss. Sern. 4.  3.5.9. 2. We must pray that it be not given, which is not well asked for. Or thus with Bernard, If a man that prays be good, and the thing desired good, than the Lord will answer: if thy prayer be not either fearful, one depth calls on another, therefore fear not because of thy misery. 2. Rash, and therefore Solomon bids not to be rash to pray, Eccles. 5.1. 3. Lukewatme, quae in ascensu languescit,  fainteth in the asoent; like him that prayed in the Poet: Labra movet met vens audiri.— He moveth his lips, as though he were fearful to be heard. It must not be like the cold prayer of Augustine; 
Damil i cesi tatem & centinentiam, sednc● modo, timebam caim ne n c cito awires & san●res anr● lo concupiscontlie, qun malebam explirs quan extig ut. Aug. Confess. lib. 8 cap. 7.  Give me chastity and continency, but not yet; for I did fear lest you should quickly hear me, and eure me of the disease of concupiscence, which I would rather have fulfilled, than extinguished.  
The Use is: 1. To teach the wicked not to wrong the children of God, lest they cry and complain unto God of the wrongs they endure, and the Lord answer their cries and groans. If they be wronged and complain, the Lord is bound to hear, Use 1 Exod. 22.23. And if the Lord take the matter into his own hand, He will speak unto you in his wrath, and vex you in his sore displeasure; he will break you in pieces like a potters ves sell, and bruise you to powder with a rod of iron. The complaint of the servants of God that endure wrong, is like Abel's blood, that calls to heaven for vengeance, Genes. 4. And therefore if you would not have the heavens to frown upon you, God to be angry with you, the hammer of his wrath to beat you to ashes, take heed you make not his poor servants to complain of you: take one place for all, Amos 5.11, 12. Forasmuch as you tread upon my poor, and take from him the burdens of wheat, you shall build houses and not dwell in them, plant vineyards, but not drink the wine of them; for I know your manifold transgressions, and your mighty sins, you afflict the just; you take rewards, you oppress the poor in the gate; therefore saith the Lord God of hosts, mourning shall be in all your streets, and they shall say in the high ways, alas, alas, and they call all that can mourn, to mourning. verse. 16.  
The second Use is: Use 2 For the infinite comfort of all that be his, that when they cry, they have a God to hear them; when they call they have a God to answer them; if they need, they have a God to help; when they mourn, they have a God to pity 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 itself.  
I have reserved to myself seven thousand, etc.] Wherein I observe, 1. By whom God's children are kept from falling, l. 2. To whom they are known and manifest, to myself. 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 keep a people, or some private persons from idolatry; 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 book of life of the Lamb slain from the beginning of the world: and when the Prophet in Isa. 1. declaimes against the apostasy and back-sliding of Israel, that they were a sinful nation, a seed of evil 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 city, yet a remnant whom he by his grace had kept from apostasy, must be kept from the that desolation: For except God had reserved a remnant, we had been as Sodom, 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 he were not hindered by God's especial grace; and also that they who are kept are most dear to him, and are therefore resembled to the apple of his eye. And that which makes this grace more manifest, is the greatness of the danger wherein men live in corrupt times: for the greater danger we are in, the greater is the grace to be preserved; now there is nothing more hard, than to live amongst corrupt persons without corruption, as hard as to walk upon coals and not burn his feet, or to carry fire in his bosom, and not sing his , saith Solomon, Prov. 6.27. For admit (saith Isidore) that a man were made of iron, yet if he stand continually before a great fire, he 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, continual diligence overcommeth. Though a man greatly like not the sin, yet company with a sinner may work him to it. And whom the vice could not overcome, 
Et quos vitium non potuit vincere, familiaritas vinc. 1.  familiarity overcommeth. Me thinks they may fitly be compared to those two rivers mentioned by Maginus, 
〈◊〉. egr. descript. outspan.  near to Carm●n●a in Spain, whereof the one drinks up all, the 〈◊〉 refuseth all.  
The Use is: Use. to teach us to bless God for this infinite mercy tous, who though we l●ve in evil times, yet God preserves us, as he did Lot in Sodom; though we pass the sait sea, as that Sicilian river Arethusa, yet we retain our sweet relish; though we be in Egypt, yet we feed not upon the garlic of Egypt; though we be 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 clean; though among profane persons, yet we may be holy; though among Idolaters, yet we may follow our God; though among such men as are polluted and unclean, yet we may be sanctified thorough out, that both our soul, and spirit, and body may be kept blameless until the great day. Thus having showed by whom we are preserved, I come to show to whom they are known.  
To myself.] God only knows certainly who belong unto him, 2 Tim. 2.19. The foundation of God remaineth sure, etc. Where note that God's children have two marks to be known by, as Bellarmine, Of grace and free will, Book 2. chap. 13. The one inward, the knowledge of divine approbation, this mark is manifest to God only; the other outward, the avoiding of sin, and the outward performance of good works, and the hearing of the Word, as joh. 10.27. but the point that is meant I comprise in these terms.  
The Lord acknowledgeth none of them to he his who fall to idolatry. Doct. In Apoc. 14. If any man worship the Beast, and receive his mark in his hand, or his forehead, he shall drink of the wine of the wrath of God, yea, of the pure wine which is poured into the cup of his wrath, and he shall be tormented in fire and brimstone. And 1 Cor. 10.21. You cannot drink the cup of the Lord, and of Devils; as if he should say, they that have any communion with Christ, must have no communion with Devils; but they that sacrifice to Idols, sacrifice to Devils, verse 20. Wherefore Christ hath no portion in them, nor they in him; and therefore the holy Ghost excludes such from Heaven, Apoc. 22.15. Without (meaning the celestial jerusalem) shall be dogs, enchanters, murderers, liars, Idolaters. And the Apostle, Ephes. 5.5. Neither unclean persons, nor Idolaters have any part or inheritance in the kingdom of God.  
Whence we must learn, Use. that while men abide in the bosom of that idolatrous Synagogue of Rome, they are far from God's kingdom. Shall they not be destroyed that live in Babylon, which is made the very habitation of Devils? A hold of foul spirits, a cage of unclean birds, Apoc. 18.2. And this Babylon is Rome, as may be proved by all circumstances. I urge against them the authority of Hierome, whom they urge so often against us. 
Contra jovin. lib. 2. cap. 19  And Canisius the jesuite cannot deny it in his common place of sin, commending the City of Rome, that it was a powerful City, the head of the world, praised by the voice of an Apostle, exhorts it to avoid that judgement, which the Lord hath threatened in the Apocalyps under the name of Babylon. And that the Church of Rome is idolatrous, appears by this argument: Whosoever gives to a creature divine worship, commits idolatry; but Papists do thus, etc. in the worship of Saints, Relics, Images, Consecrate things, and the Eucharist. The proposition is evident out of Scripture, which terms them Idolaters, who give divine worship either to an Idol properly so called, as to the image of a Calf, Exod. 32.4. These be thy Gods, etc. They made a Calf, and sacrificed unto the Idol, Acts 7.41. or figuratively, as Mammon, ye cannot serve God and Mammon, Matth. 6.24. The assumption is proved both from Scripture and their own mouths. The Scriptures teach, that to put trust in any thing is divine worship, jerem. 17.7. To invocate, as Psal. 50.15. Thou shalt call on me, and glorify me. Sacrifice, Exod. 22.20. Vows, Isa. 19.21. Bowing, Exod. 10.5. Now that Papists give some of these to Saints, some to Relics, some to images, some to Things consecrate, some to the Eucharist, themselves confess it; as in their Missal commanded to be published by Pius 5. and the breviary corrected by the Trent Council, and authorised both by Pius 5. and Clement 8. may sufficiently appear. I instance only in one. They commit idolatry, in giving divine worship to an image, for an image may be the same with an idol. Stephanus in his treasury of the Latin tongue says, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies every image or picture representing a divine power which is to be worshipped: 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 error of Origen, and of Theodoret, makes a difference between an image and an idol.  
Let us therefore express our thankful hearts to God, Use. who hath delivered us from the Egypt of Popery, and to express this thankfulness, let us labour to weed out all idolatry. So God bids Israel, Iosh. 24.2, 14. Your fathers served strange Gods, but I have brought you out: now therefore fear the Lord, and serve him in up rightness and truth, and put away the Gods which your fathers served. If we be restored to light, let us walk as children of the light, Ephes. 5.5. We 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 settled in the truth, let us have no commerce with Infidels. So Paul, 1 Cor. 6.14.  
And so I come to show how many were reserved. Seven thousand: by seven thousand God would signify the whole multitude that belonged unto him, and it is the putting of a certain number for an uncertain, as the virgins, five wise, and five foolish, Matth. 25. And the rich man had five brethren, Luk. 16. Origen is somewhat curious, and thinks, that God used the number of seven, because seven was the day of rest, to signify that they who came to Christ by faith, had rest in him: And Gorrhan descants upon it, and shows that the number of seven signifies the universality, because all things were made in seven days; and of a thousand, to show their perfection, because that is a perfect and absolute number. The point is, God always hath a Church, Doct. though invisible to the eye of man.  
The Use is, Use. to teach us not to rest in the outward profession; for that they may have, who are none of God's Church, but to labour for true and inward holiness, 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 Pharisaical purity, which appears by these four signs: 1. Because the keeping of a good conscience is put out of countenance, the very seeking after it is made a mock and a word of reproach: who is so much branded with the odious name of Puritan, as they that most labour for the testimony of a good conscience: most men think that preciseness of life is the only stain of a Church and can more easily bear with an Atheistical and time-serving Papist, than a Protestant, if there be in him one spark of zeal more than ordinary. 2. Because most men spend most of their time in a slender disputation, and so they can say something, but do not much care for practising any thing; such as are taxed by Paul, 1 Tim. 6.4. puffed up and dote about questions and words. Do you dispute, I will believe, I will practise. 3. By the general ignorance partly affected, as job 21.14. They say unto God, depart from us, etc. partly of mere negation, where they want means of knowledge, where the children's bread is cast to dogs, where Church livings maintains hawks and dogs; and the Levites portion is made a child's portion for the Gentleman's youngest son. Add to these such men as can spare no time from worldly cares to hear the Word; 
Lucrantur denarium, amittunt regnum. A●per hoc nil ●●ud est s●●entia ●●stra qu●m culpa.  They gain a penny, and lose a kingdom. 4. Because men do not live as they profess, And by this our knowledge is nothing else but a fault, saith Salvianus. Christ cries, Let your light shine before men, etc. Matth. 5.16. We so live, that men seeing our wicked lives, have cause to blaspheme God; will Seythians, Moors, and Pagans do it? they read the Gospel, and live immodestly; they hear the Apostles, and are given to drunkenness; they follow Christ, and steal; 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 fear that this want of practice will enforce the Lord to take away the Gospel, and give it to a people that will bring forth fruit. Remember what befell the figtree, Matth. 21.19. Remember what is written Heb. 6.7, 8. The earth which drinketh up the rain that cometh oft upon it, and yet beareth nothing but thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned. So I come to show 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 every 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. Every knee shall bow unto me; and Phil. 2.10. At the name of jesus, etc. Secondly, they kissed the Idol, so they kissed the golden calves, They say one to another while they sacrifice a man, let them kiss the calves, Hos. 13.2. Now the kiss is a sign of love, and by it they signified that they loved Baal; right as the Papists at this day do bow at the Cross, the picture of Marry, and the Apostles, creep to them and kiss 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 signify an Husband or Lord; and God be the Lord and Husband of the Church, yet he will not be called by this name, as Hos. 2.16. Thou shalt call me 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 Idol: So that the Scriptures make no such difference between an idol and an image; nor between the worshipping of an idol and an image, as the Papist doth. It was an idol, the idol of the Sydonians, and had his beginning thus. Ninus the third Monarch of the Persians, was the son of jupiter Belus, and this Ninus, when his father Belus was dead, erected a Statue over him, and there promised in writing, that if a man were guilty of never so great offence, yet if he should repair to that image, the King would pardon him; and when offenders found so great benefit by this Statue, 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 plural number Baalim; as Zancheus showeth in Precept. 2. cap 15. So that Strabo, Diodorus Siculus, and Herodotus in Euterpe went amiss, when they said that idols were first invented by the Egyptians; for you see, they came first from the Babylonians, and as for the Romans, they worshipped their Gods for an hundred and seventy years, as both Plutarch in Numa, and Augustine de Civitat. Dei, lib. 14. chap. 31. testify. Thus the sense and meaning being plain; I descend to the note, viz.  
To bow, bend, Doct. and kneel before an idol is flat idolatry. So when the Israelites danced before the Calf, Exod. 32.19. That which is by some alleged touching Elisha, 2 Kings 5.18. that he approved the act of Naaman the Syrian is not found; for first, that (Go in peace) was but the ordinary speech of men, when they took leave one of another; so Zancheus: or rather thus: Naaman doth not desire indulgence, for that he meant to do afterward; but for that he had done already; and so the Hebrew imports, and beside, at the seventeenth verse he 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 Commandment. Sozomenus reports, 
Eccles. hist. lib. 5. cap. 16.  that when some Christian Soldiers were circumvented by julian, and by his persuasion moved to offer to the Idol, they afterward in detestation of their former act, would be avenged of their hands which offered, by the burning of their whole bodies. I proceed to the application of this story unto Paul's time.   

VERS. 5. Verse. 5 Even so at this present time there is a remnant through the election of grace.  
THis Application contains four points: 1. The time of this preservation, this time. 2. The number, a remnant. 3. The means efficient and ground of preservation, the election. 4. The impulsive cause of election, grace, and not works. 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 return, etc. The Assyrians may make the people of jerusalem so few, that a child may tell them, Isa. 10.19. yet the remnant shall return, even the remnant of jacob, verse. 21. judah shall dwell for ever, and jerusalem from generation to generation, in joel 3.20. whereby is signified, that there shall be some of God's Church preserved to the end of the world; and if ever God had wanted a Church, it would surely have been in the time of those ten bloody persecutions begun under Nero, 
Onpbius Fast. lib. 2.  in the year of Christ 65. when Peter and Paul were beheaded; continued under Domitian, when john was banished 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.  until the the time of Dioclesian, When the world did swim with the blood of Martyrs: Neither over came we ever with a greater triumph, than when we could not be overcome with ten year's slaughter. Or if ever the Church could have been quite pulled down, it would have been in the days of Antiochus Epiphanes, when he entered the temple at jerusalem, burned the books 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 continual keeping of his Church, I will marry thee unto me for ever, Hos. 2.19. yea in faithfulness; to show, that he will never part with his Spouse again, vers. 21.  
From whence we may take just occasion to answer the objection of the Papists, Use 1 who tell us that we 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 years after Christ, taught as we do; and since those times hath Popery had her growth, and ever since some have maintained our religion till this day. In matter of supremacy they taught as we do, till after Gregory's times, which was six hundred years after Christ; yea, Gregory writing against john Bishop of Constantinople: 
Lib. 6. Epist. 30.  If any calleth himself universal Bishop, he is Antichrist. In matter of the Sacrament, 
Th. Aquin. in 1 Cor. 11. Lect. 6.  for a thousand years together, the people received the wine as well as the bread.  
Secondly, to stay the malice of the Church's enemies, for they labour but in vain; Use 2 God is on her side, Rom. 8.31. And when she hath none to take her part, the Lord himself will do it, Isa. 59.16.  
Thirdly, a comfort for all good and religious hearts, Use 3 to think that howsoever they may be punished for their sins, 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 go down. So I come to the number, a remnant.  
There is a remnant.] Those that belong unto God are not many, which must not be simply understood; for in themselves they be many, even an hundred forty and four 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 Lamb, with long white robes and palms in their hands, etc. vers. 9 But in comparison of those that shall be cast away, they are but few, as Matth. 20.16. the Apostle is peremptory, Though Israel were as the sand, yet a remnant shall be saved; there is much chaff, but little wheat; many stones, but few pearls. If a man should divide the world into three parts with Ptolemy, or into four with some later writers, or into six with our last Geographers, as Quade and others: 
Lib. 1. cap. 2. 〈◊〉  and you shall not find one of seven that professeth Christ aright, they are all confined into a narrow corner in the Northwest. And in this corner remove Atheists, Heretics, Neutrals, Worldlings, Hypocrites, and the remainder will be very small; and there ●e doth Christ call it a little flock, Luk. 12.32. and the gate a straight gate, Luk. 13.24. and the way a narrow way, Matth. 7.14. And if you should but look upon the lives and actions of most men, and see how every man wastes his life in sin and vanity, you would join with me, and say there are not many that can be saved; if you do but see how all care for earth, and few for heaven; you will say that surely very few can be saved: how every man lives and rots in one sin or other, dandles and hugs one Dalilah or other, you will say that few can be saved: how every man spends his days in liberty and looseness, 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 we make of this, but to see, Use. that the ordinary pace and course which men take, can never bring a man to heaven: If then we will ever be saved, and be of that remnant. 1. We must learn the way to heaven perfectly. 2. When we know it, we must walk in it. 3. We must cast off all luggage and superfluity 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 wand'ring speculation, 
Origen. in Rom. 11.  would here make a difference between those which are called by grace, viz. those that believe in Christ, and those which are called by election of grace, which beside faith in Christ have good works; as if true saith could ever be without them; and Chrysostome, that they were elected of grace, 
Chrysost. ibid.  whom God foresaw would believe; and the Pelagians, of grace: that is, they who have chosen grace, both of them ascribing too much to man's will. The meaning is, that this remnant is reserved according to the election of grace, not whereby men chose grace, but whereby God of his mere grace hath chosen men, saith junius, 
jun. 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 God's election. 2. The impulsive cause of God's 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 God's eternal predestination, 
Election described.  whereby he decreed before all eternity, that they whom he loved in Christ, should be called to the adoption of sons, justified by faith, should do good works, be glorified, and made conformable to the image of his Son; which conformity is begun when we are justified, increased daily by good works; finished in eternal glory: and all this that God may show upon them the riches of his mercy, that it is of those whom he 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, he hath chosen us to be adopted through jesus Christ unto himself, Epes. 1.5. 3. That they should be justified. See Rom. 8.30. whom he called, them he justified. 4. To be glorified. Ibid. 5. That they may be conformable to the image of his Son. See Paul, 8.29. Out of all these arise three conclusions. 1. God did elect and chose because he looked mercifully upon us in Christ. 2. Whomsoever he 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 villainies and wickedness, saith Martyr, as above. 3. All our hope of glory depends merely upon our election in Christ, that we are, or shall be called, and justified, and in the end glorified. Rom. 8.29. & 30. This election is the first and most ancient charter that God's children can show for their right to their Father's inheritance; for though by vocation we be manifested to be the sons of God, & by justification engrafted in jesus Christ, and made partaker of all that is his, and by glorification we be entered into our Father's inheritance, yet is our election the foundation of all these, as 2. Tim. 2.19. Our hope that we are of his Church, for only the elect are the Church, and the univocal members of Christ the head, though it be denied by Bellarmine in opposition to Wickliff, Hus, and Calvin. 
Bellarm. de Eccles. mil tant. lib. 3. cap. 7.  Our hope that our calling is true, and effectual; for they only are effectually called, who are eternally elected, as may appear in the golden chain, whom he did predestinate, them he called, Rom. 8.30. Our hope that we shall never be cast off, that we are preserved by Christ, and shall be raised up at the last day. john 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 learn whether we belong unto it or no, that we may know whether we shall ever be 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 works. 2. a conscionable care of the means of salvation. 3. The spirit of prayer. 4. Abalienation from the world. 5. Hungering and thirsting after righteousness. 6. Conflict between the flesh & spirit. 7. New obedience. 8. Love to God's ministers. 9 A longing for the fullness and compliment of Christ's coming 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 find something whereby they may be alured to love them: but God loved not because he saw us to be lovely, for he loved us first, and by loving us, gave us that which pleaseth him. So that the name of grace in Scripture is used two ways. 1. For the free love and favour of God, wherewith he embraceth 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 distinguished. 
Quaest. 110. Artic. 1.  By understanding of which distinction it will appear with what difference the Protestant and the Papist agree in this tenant, that man is justified by grace, as the same schoolman. 
2a 2ae. quaest. 113. Artic. 2.  But the Papist by grace understands the gifts of grace conferred upon them that be justified, as the infused habit of faith, good works, etc. We by grace in the act of justification understand, not the works of grace, which by our faults and sins be made imperfect, and not able to satisfy God's justice, but the good will & the love which God shows unto us out of his mere mercy. 
Lib. 2. distinct. 26.  Peter Lombard hath distinguished grace into working and coworking, and fathers it upon S. Augustine. 
Degratin & lib. Arbit. Cap. 7.  But these be the same; grace distinguished only in the effects: for grace doth first cure the will, and so it is working. 2. It caused the will being cured to do rightly, and so it is coworking. In the first, man's will concurs with grace passively and grace only works; but in the other, when man's will is regenerate, it concurres both actively and passively; and so grace and man's 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 he prevents us that we may will, he follows us by making us to do, he prevents us by moving us to good works, he follows us by giving perseverance: nor with that of grace into grace freely given, and making acceptable. Grace freely given is whereby one man works with another to salvation, and is called grace freely given, because it is granted to man above the faculty of nature. Grace making acceptable, by which man is joined to God, as Th. Aquinas: 
Th. Aquin. quaest. 12. Art. 1.  That which is here meant by grace, is his free mercy and love: from whence the point is.  
That which moveth God to save man, Doct. was nothing in man, but the free mercy of God; and therefore the Apostle, Ephes. 1.4, 5, 6, 7. He hath chosen us in him. He hath chosen us according to the good pleasure of his will. He hath accepted us in his Beloved, to the praise of the glory of his grace, we have the forgiveness of sins according to his rich grace. And Ephes. 2.8. By grace are ye saved, not of yourselves, it is the gift of God. Ob. Yea, but the Apostle saith, Ye are saved by grace through faith, therefore not only grace but our own faith is the cause of salvation. I answer: Faith is not here considered as any work 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 justify, and save a man either in whole or in part, but receiveth righteousness and salvation; and therefore is said to justify, because it receiveth salvation and righteousness; and is the hand or instrument receiving, but not deserving grace and salvation. And when we say that faith doth justify, it is in respect of the object apprehended, viz. Christ, who only effectually and properly doth justify by his grace. So that this faith is so fare from being derogatory from grace, that no man can have grace that hath not faith to receive it; and the Apostle joins them fitly together, grace whereby we 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 we by Christ, joh. 3.14, 15. But they did nothing but only look upon the brazen Serpent; so are we to do nothing for our justification, but to fix the eye of faith upon Christ; whence we see who must have the glory 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 look mercifully upon us, or purpose to save us.  
Before I proceed, there is yet one general note to be collected hence. viz. That though the sins of the jews deserved a full rejection of them all, yet God did not consider what they deserved, but what might stand with his own goodness and mercy. So he did with rebellious Ephraim, I will not destroy Ephraim, for I am God and not man, Hos. 11.9. which is a wonderful comfort to us poor sinner; who many times deserve to be cast from God's favour, to have the means of salvation denied unto us, to be cast for ever from God's presence; yet God will not do it: for he considers what is sit to be done in mercy, and therefore defers his judgement from us, and so I come to the conclusion of the application in the sixth verse.   

VERS. 6. And if it be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: or else were work no more work.  
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 contain 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 implies the removing of the other. The two contrary terms, grace and works, which cannot both be causes of election. The Syllogism seems to be made thus. Both grace and works cannot be the causes of election; but grace is; that was concluded in the fifth verse. The reason of the sequel, because then grace were no more grace, but works: But these be contraries. Grace gives a reward not due, a work requires it as due. As Paul distinguishing between faith and works. To him that worketh the wages is due, not by favour but by debt, Rom. 4.4. I will not insist upon the Apostles reciprocal argument, I draw all to an Enthymeme; we are elected of grace, therefore not by works; and because the antecedent was handled before, there remains now nothing but the conclusion, which I comprehend in one bare proposition thus.  
God in man's election had no respect unto man's good works. Doct. I need not stand to tell you of Bellarmine, who strongly confirms the point in hand, 
De great. & lib. arbit. lib. 2. cap. 10. In Hebr. 5. Sect. 7.  contrary to the Rhemists' Annotation, alleging for themselves, 2 Tim. 2.20, & 21. In a great house there be vessels of honour, etc. If any man purge himself: where say they by purging a man's self, he is made a vessel of honour. Bellarmine's answer is good; that Paul says not he is made, but he is, that is, it is hence manifest that he is a vessel of honour; as if he should say, there be two seals of man's being a vessel of honour; the first inward, that knowledge of divine approbation, which is known only to God: the second outward, the purging of our hearts, and the cleansing of our consciences, and reforming of our ways, of which Peter, 2 Pet. 1.10. But for the further clearing 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  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 be good, unless he makes it good, saith Augustine. And writing against julian the Pelagian, 
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 showeth mercy. 
c Vbi nune opera, ubi merita praeterita velfutura, liberi arbitrii viribus impleta. Aug. in huncloc. Epist. 105. ad Sixtum.  Where are works 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 works, as he doth to Valentine; 
a Glorianter quasi non acceperint qui opera jactitant, in seipsis non in Domino gloriantur. Epist 46.  They glory as if they received not, who boast of their works, they glory in themselves, not in the Lord. And his conclusion against them shall be mine, 
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 mercy. Unto these I add a fourth reason, if you read the ninth to the Romans, where the Apostle sifts and searches out the impulsive cause of predestination, he brings all to one of these four heads. 1. To the purpose or good pleasure of God; that the purpose might remain, vers. 11. 2. To the will of God: He hath mercy on whom he will, and whom he will he hardeneth, verse. 18. 3. To his power: Hath not the potter power, etc. vers. 21. 4. To his mercy: It is not in him that willeth, but in God that showeth mercy, verse. 16. But wheresoever he doth mention election, he never makes mention of works, unless to exclude them, as P. Martyr speaks, as here he doth; if of grace, than not of works. Lastly, if works be the causes of election, then in necessity they are of justification also, for that rule in Logic 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 works are not the causes of justification; for first, that which justifies is that which can answer the extremity of God's justice: But man's obedience cannot do it, being only a begun conformity, as Chemnitius speaks. 
Exam. Trident. Concil. Sess. 6.  To them that will do good, evil is present. Secondly, if justified by works, than all boasting is not excluded, but all boasting is excluded; For we are justified freely by grace, through the redemption that is in Christ jesus, 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 believe: So that we dare stand before God, if that Christ stand between God and our sins; that is our buckler wherewith we are protected from judgement; by which we are emboldened to go and appear at the Tribunal of God, and are there pronounced just. So that though in respect of Christ it be satisfaction, merit, and righteousness, yet in respect of us it is grace and mercy. I could muster great juries of Scriptures and ancient Fathers to pass verdict on our side, but I need not, only remember what Possidonius reports of Ambrose; 
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 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. noor. cap 12.  yet I fear not to die; not because I have lived well, but because I have a good Lord. And I find in the life of Bernard, that seeming to be before God's Tribunal, and Satan opposing him, and when Satan had done, the good man seemed thus to reply; I confess I am not worthy, neither can I by mine own deserts obtain the kingdom of Heaven, but my Lord obtaining it by a do able right, by his Father's inheritance, and the merit of his passion, being content with one himself, giveth me the other, of whose gift challenging it by right, I am not confounded. And therefore Bellarmine out of Bernard; Because of the uncertainty of our righteousness, and the danger of vain glory, 
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 mercy and goodness of God.  
The Use is; to teach us first that we must not set up an Idol in our own hearts, and thank ourselves. Secondly, an infinite comfort, that our happiness depends not upon ourselves; for than we should even be driven to despair, in regard of many sins and waver; which would breed not only doubt, but certainty that we should never be saved; but seeing it depends upon God who is unchangeable, Use. upon God whose promises are Yea and Amen, upon God who is the same for ever, we may be sure that we shall not miss of glory, which he hath laid up and prepared for all that love him.  
And so I descend from the consolation of the rejected jews, which was the first, to the confirmation of their rejection, which is the second main point in the whole Chapter.   

VERS. 7. Verse. 7 What then? Israel hath not obtained that he 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 hardness of heart.  
The witnesses to confirm all these are David and Isay, that by the mouth of two or three witnesses, every word may be confirmed. The testimony of David is in Psal. 69.22. Let their table be made a snare, and a net, and a stumbling block, let their eyes be darkened that they see not: which seems to be spoken by way of imprecation, but is to be understood by way of prophecy. The testimony of Isay is in Isa. 6.9. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear 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 than had Paul been one of them: for he was of the seed of Abraham of the Tribe of Benjamine; nor must we 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 outcasts of Israel. 2. Note what this Israel sought; it appears, Rom. 10.3. They being ignorant of the righteousness of God, went about to establish their own righteousness: and then the meaning is, that they sought life by their own righteousness, and therefore obtained not what they sought; but for the elect, who sought life by faith in jesus Christ, they found life: where I would have you first note in general the division of Israel into two parts. Some elect, some not; some hardened, some not; some obtain salvation, and some do not. Doct. From whence the point is. That all men shall not be saved.  
For though it may seem a charitable error in Origen, to think that all shall be saved at last, and the Patrons of universal grace build upon that in 1 Tim. 2.4. God will that all men shall be saved: yet this must be meant either of the kinds of all, not of all of every kind, as Anselmus. Some jews, some Gentiles; some noble, some ignoble; some rich, some poor; 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 plain, Many shall seek 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 sheep, chaff as well as wheat, and bad fish that must be thrown away: there be some to whom Christ will say, Depart from me, Matth. 7.22. some to whom Christ shall say, Go you cursed into hell, prepared, etc. Matth. 25.41. there be many that shall be thrust out of doors, when Abraham shall be received; there be many dogs, Apoc. 22.15. They have been without God, and now they shall be without glory, and without the Kingdom. Vain therefore is the presumption of many profane and wretched miscreants, who will needs live, and die, and rot in sin, and yet think to be saved by the blood of Christ, and say in their hearts, that although they do all these abominations, yet God will be merciful unto them. But what is the Law against such in Deut. 29.19, & 20. The Lord will not be merciful unto such a man, but all the curses that are written in this book shall lie upon him, etc. Though now they say he is merciful, he is merciful; yet when they begin to sink into the grave, and to slide into hell, and feel the worm that dieth not, and lie in that fire that never goeth out; then they will say, he is just also; and as the thief said upon the cross, We are most justly here: But to come to the words.  
Israel obtained not life, because he sought it in his own righteousness. There arise two main points: the one; Doct. No man can obtain eternal life by his own inherent righteousness, but the righteousness whereby we are saved is the Lord; not essentially, but effectually, as Osiander: as in jer. 23.6. speaking of Christ, This is the name whereby they shall call him the Lord our righteousness: and in him have we righteousness, Isa. 45.24. it is the imputed righteousness of Christ apprehended by faith, whereby we obtain life, as Rom. 4.24. not our own, 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 righteousness, but the righteousness which is of God through faith, Phil. 3.9. For in this righteousness of Christ, there is 1. Purity of humane nature, to answer for our corrupt nature. 2. Integrity and obedience of life, answering for our disobedience and looseness of life. 3. Merit and passion upon the cross answering for that curse, and torment which we deserved in hell.  
Bellarmine of justification, 
Lib. 1. cap. 7.  demandeth how Christ's righteousness is ours? and how the righteousness 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 righteousness of Christ is imputed to us for righteousness, though in, Epist. to Rom. chap. 4. we find it twice, 1. at vers. 22. It was imputed to him for righteousness; 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 lawful for such a Novice to say it, he is out in his reading: for Augustine in Psal. 7. hath it three or four times. I am just in thy righteousness, not in mine, and by the righteousness given me of thee I shall be righteous; and though Bellarmine dislike the word of imputation in us, yet he allows it in himself, chap. 9 out of Psal. 32. and he allows it in justine Martyr in his dialogue with Trypho judeus, in Origen in Epist. to Rom. 4. in Hierom: in Commentary on Psal. 32. in Augustine on the same Psalm, in Gregory on the second penitential Psalm, 
Lib. 2. cap. 9  as you may see in Bellarmine of justification, yea in the Trent Council Ses. 6. chap. 9 but dislikes it in Calvin: that which is good and equal in Quintius, is evil & unequal in Naevius. 2. Christ's righteousness is not the righteousness of a mere man, for than 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 & sufficiency to save all that believe.  
The 2. point to be 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 be hardeed: from whence the point is. Doct. It is just with God to give such men over to hardness of heart, as stand upon their own holiness; 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 be solved. How can it be that Israel should seek God and not find him, whereas the promise is in 7. Math. 7. & 8. Ask and it shall be given, seek and ye shall find, knock and it shall be opened; for he that asketh receiveth, and he that seeketh findeth: and yet Israel seeks him and cannot find him? I answer, that promise is made to those that seek 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 seek in faith; for though he be never so fare gone, yet faith will fetch him: and in prayer; for if he be never so closely hid, yet prayer will find him, as Gregory on the 6 penitential Psalm: 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 God's glory may appear, and not to establish our own righteousness: now Israel failed in both. 1. In the manner; for they sought righteousness, but not by faith, Rom. 9.32. 2. In the end, for it was not to glorify God, but to establish their own righteousness, as Rom. 10.3. and therefore found him not: from whence ariseth this conclusion.  
If ever we will find God and life, we must seek 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 only; 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 seek me early shall find me. Pro. 7.17. 3. Sincerely, for they that seek him with all their heart shall find him. Deut. 4.29. 4. In the time of grace, Whilst he may be found. Isa. 55.6. 5. In faithfulness without Hypocrisy; for Hypocrites shall come with their sheep and oxen to seek the Lord, but shall not find him; for he hath withdrawn himself from them, Hos. 5.6. And besides the manner we must seek him for a rightend, viz. not our own praise and glory, but Gods, & Christ for himself. In which point they offend, who seek Christ because they gain by him, as they in john 6.26. You seek me not because you saw the miracles, but because you eat of the loaves; 
 vix quaeritur Iesus propter jesum. Trect. 25. in I●hanem.  he so, he thus, That jesus is scarcely sought for jesus, saith Augustine: and therefore no marvel, if they that defer their repentance do seek and not find; for they seek not early, if Hypocrites seek and not find, for they seek not sincerely; if proud justiciaries seek and not find, for they seek not in faith. But if a man seek him early, as Elkanah and his wife, 1 Sam. 1.19. if sincerely with all our heart and soul, as josiah did, 
Adsiar 〈◊〉 Er●●no, sert. 2.  2 King. 23.25. then that of Bernard will be most true. It is more easy for Heaven and earth to pass away, than that he that so seeketh should not find, 
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 pass, yet not an jota of my word should pass, Math 5.18. I conclude the point with that of Bernard in Cant. 3.1. I sought him whom my foul loved, but found him not. There be three causes that hinders a man from finding God. 1. When they seek not in time, he is departed without doubt when he cannot be found, this early is the acceptable time. 2. If negligently. 3. Because not as she ought, she sought him in her bed; but he is risen, he is not here: Do you seek 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; Seek what you seek, but not where you seek, light in darkness, 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 seek for life in their own righteousness cannot find it: yet they that seek it in faith cannot miss 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 very purpose of the Apostle for my conclusion.  
A man once elected shall certainly be saved. Doct. A point which I use to build upon these four props against all the contrary winds of Popish opposition, as above; and so I come to the third clause in the proposition: The rest have been hardened.  
And the rest have been hardened: I meet with it again in the next verse, where I shall show you in what sense and how fare God is said to harden and to will sin, and yet be fare from being author of it. In the mean time, see the meaning of the word, and one doctrine. In the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulgar and Erasmus translate, they are blinded, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as to change into a stony hardness, and amongst Physicians is as much as to harden with an overgrowne-thicke skin, as much as the brawn, or hardness of a man's hands or feet by much labour. And in the Hebrew the word sometimes signifies to harden that it cannot be bend; and notes, 1. a natural malice and hardness, 2. a contracted hardness, & under this understand both that hardness when of soft a thing is made hard, & when of hard is made harder, as iron hard of itself, yet softened with fire, and then put in cold water, is harder than before. Sometimes it signifies to aggravate, as if the heart were then hindered with some great weight, that it could not lift up itself to contemplate the works of God, and embrace grace when it is offered. In Isay 6.10. It is applied to the ears of men, when the hearing faculty is hindered by the access of some vicious humour, either within or without it, that it can either not at all, or hardly perceive any sound; what kind of hardness this is, (viz. that it is not of the hands or fingers, but of the eyes, the ears, the heart) will appear in the two next verses, out of Isay and David. So I come to Doctrine.  
Induration and hardness of man's heart is a fearful sign of reprobation; for whereas in reprobation there be 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 mercy showed to them: So it is said of Zion King of Heshbon, Deut. 2.30. that when he would not let Israel pass by him, The Lord hardened his spirit, and made his heart obstinate, because he would deliver him up to be destroyed. So it is said of Pharaoh in Exod. 7.4. He shall not hearken but his heart shall be hardened, that I may lay mine hand upon Egypt. So that when God hath a purpose to proceed to judgement against wicked men, he lets them alone to work ungodliness, to live in disobedience; to be hardhearted and obstinate in sinning; as in the sons 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 hardness, which is naturally even in the best; for God many times takes away that hardness, and gives hearts of flesh, that may bleed and weep for sin, and turn 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 kind of hardness, when men hearing the word whereby they should be converted, and judgements whereat the heart should melt, as did the heart of josiah, 2 King. 22.19. yet notwithstanding make their faces impudent, and their hearts hard, and resolve to march on in their sinful ways; this hardness is the very harbinger of death, and the forerunner of everlasting destruction.  
Which makes mine heart to tremble, 
Application.  and my bowels to yearn, and my soul to mourn 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 seen and heard the judgements of God, and tasted the sweet mercies of God, yet have neither been affrighted from sin by judgement, nor alured to holiness by mercy; surely all the signs and symptoms of destruction are upon them: when man breaks the Sabbath, hears the promises, Isa. 58.14. and Isa. 56.5. and casts it behind his back, the threats and punishments, as the man stoned, Numb. 15. that he will kindle a fire in their gates that shall never be quenched, jerem. 17.27. and makes his face hard against them, and goes on still in his wickedness, 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 hears the gracious promises, Prov. 3.2. Luk. 11.28. 〈…〉 are they, etc. Iosh. 1.8. The judgement against them that refuse to hear, Prov. 1.24. Because I 〈◊〉 called, and you refused, etc. Zach. 7.12, 13. The 〈◊〉 made their hearts as an Adamant stone, lest they should hear the Law, and the words which the Lord of hosts sent in his spirit by the ministry of the Prophets: therefore came great wrath from the Lord of hosts; Therefore it is come to pass, that as he cried and they would not hear, so they cried and I would not hear, saith the Lord of hosts. He that hears this, and yet hardens his heart against it, and will neither mend for mercy nor judgement, is in the estate of damnation, and hath all the signs and symptoms of a reprobate upon him; and therefore let us labour for soft and tender hearts, that (if God threaten) may melt and tremble; if he promise mercy, may rejoice and be glad; if he do us good, let us take the cup of salvation, Psal. 116.13. Let us pray God that we may weep, because we have not wept; mourn, because we have not mourned, that our hearts may not be in the hand of the Devil 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 hear unto this day.  
HEre is the confirmation of the rejection of the jews, 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 be the judge of all controversies and doubts: It is able to make us wise unto salvation, through the faith that is in jesus Christ, and is profitable for doctrine, reproof, correction, and instruction, as above on these words, What saith the Scripture. And so I come to the confirmation, if I may first clear a doubt.  
Origen saith, There is no place of Scripture where it can be 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 chief Seers hath he covered, and their visions are as a book that is sealed. Buxtorfius and Arias Montanus translate the Hebrew word thus, the spirit of slumber. And it is again in Isa. 6.9. Make their ears heavy. The Apostle adds of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto this day; that they might not think that this prediction was already finished, but that the judgement was upon them till this day; I will not insist upon the difference between the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath made them drunk. So they use the word in Isa. 19.14. and the original which signifies, he hath covered them. Nor is it material that the Septuagint express it by the active, referring it to the people, that they have shut their eyes: and so Luke cities it, Acts 28.27. they have winked with their eyes that they should not see: and S. Paul refers it unto God, God hath given them, etc. 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 God's 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 perplexity, or malign spirit, as Anselme. Some call it the spirit of envy, whereby they were offended at the calling of the Gentiles, but this is but conjectural; yet appears no reason why the Hebrew word Tardemah should be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying pricking, and compunction of heart: Therefore Beza and Tolet are of opinion that it signifies slumber, or sleep, 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 think it had not been amiss, if it had been rendered, the spirit of compunction. And yet I hold the sense and meaning to be all one, and Osiander gives a reason; because they are pricked and stirred, when they are called to the Gospel; but as men asleep are loath to awake, my judgement is, that this spirit of slumber or compunction is the same, which Paul in 1 Tim. 4.2. calls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a conscience burned with an hot iron, and that is all one with the spirit of giddiness, 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 proof I note: 1. The judgement. 2. The Author. 3. The continuance. The judgement, the spirit of slumber: 1. General. 2. In two particulars, the excaecation of the eyes, the other the obturation and stopping of the ears. The author, he. God hath given, etc. The continuance, to this day: of these in order; and first of the author, he, he hath given: Hardness of heart is brought upon man by God; yet say I, not by God only; for there be three efficient causes of man's induration; Man, the Devil, and God. 1. 
The first cause of hardness of heart.  The wicked hardens of his own heart, so did Pharaoh, Exod. 7.13. Pharaoh hardened his heart, and did not let Israel go. 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 turn from their evil ways, but they would not obey, but hardened their hearts and necks, like to the necks of their fathers, that did not believe in the Lord their God. And jerem. 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 jeremy, as in jer. 7.26. They hardened their necks, and did worse than their fathers. And jerem. 17.23. They made their necks stiff and would not hear: by which it appears, that ungodly and wicked men are a cause of their own hardening, when they either oppose the truth acknowledged, or persevere in sin against their conscience, as may be seen in Cain, Pharaoh, judas, and the jews.  
A second cause is the Devil, 
The second cause of hardness of heart.  helping forward the wicked and sinful purposes of man, plunging him every day further than other into fin, and easting thick and foggy mists over his eyes, as 2 Cor. 4.4. If our Gospel be hid, it is hid to them that perish, in whom the God of this world hath blinded the minds, that the light of the Gospel 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 air, the Prince of darkness, viz. the Devil, and these two efficients of induration do both sin most grievously, man by his own will, Satan by instigation; man's corruption is as the coal that sendeth forth sparks, the Devil blows the coals and kindles the fire.  
The third cause is God: for first, 
The third cause of hardnese of heart.  man's heart sends forth fire, Satan blows it, and then God strikes on the anvil, and frames and disposeth every thing to his own will. The first and nearest cause is man's corruption, the Instigator and Tempter Satan, and God as a just judge. 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 err from thy ways, and hardened our hearts from thy fear: So God is said to give men over to a reprobate sense and reprobate mind, Rom. 1.28. To blind, Isay 6.10. To deceive, Ezek. 14.9. If that Prophet be deceived, than 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 blind is not agreed. Some say, that all those Scriptures, He hardened Pharaohs heart, and he gave them over to a reprobate mind, etc. are to be expounded, by the word of permitting, that God did suffer them to be done, and not without show of Scripture, Psal. 81.12. They would not hearken; therefore I gave them up to the hardness of their heart, and let them walk in their own counsels. And also from the speech of Barnabas and Paul, Acts 14.15, 16. when the people of Lystra would have sacrificed unto them, Why do 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 walk in their own lusts; and when it is said, that God gave them over to do such things as are not meet; they understand it, that God suffered them to do such things as were not convenient, and that God hath no more to do in hardening man's heart, than a man that stands upon the shore, and sees a ship to be drowned when he might have helped it, which was the interpretation of julian the Pelagian, 
August. contra lu●●anum Pelag. lib. 5. cap. 3.  as Augustine showeth. But Augustine shows there, that God doth it not by patience alone, but by his patience, which implies an action: for if he would not, for no reason would he have permitted it. So that he doth not only suffer it, but will it, for God's permission is voluntary, 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, he also will 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 blind, but by withdrawing his grace, which they that are blinded and hardened are unworthy of: As the shipman withdrawing his help, let's the ship be drowned, or a man that takes away the pillar that sustained the house, than the house falls of itself; and there be two causes why God useth to withdraw his grace and spirit: sometimes to punish the unthankful that abuse his grace, sometimes that they might better acknowledge the necessity of grace; that without it we can do nothing that is good, that we may be more inflamed with a desire of it, and embrace it joyfully when we feel it; and for these causes God sometimes denies his servants the powerful working of his Spirit, and suffers them to fall into foul sins, and that not only in justice to punish former ingratitude, but also in mercy and for their good; both in the sight of our own weakness, and in seeing the necessity of God's grace, and in making us more careful not to abuse grace when we have it; So that God doth blind when he takes away his light; for take away light, darkness follows; take away grace, hardness follows: and therefore Peter Martyr says; That God is such a cause of sin, as is called in Philosophy, the removing prohibiting cause, that takes away the help by which they should be kept from induration; and though this be somewhat, yet it is not all: for surely these sayings, God did harden, give over to a reprobate mind, lead into temptation, and incline the hearts of men, do signify some action of God in man.  
Some come a little nearer and say, that God doth blind and harden not by his own, but by an outward act indirectly, that is, by proposing to the eyes and ears such objects whereby they should be softened, and enlightened, and reclaimed from sin; but yet it comes to pass by their own faults, that they are thereby blinded, and hardened, and plunged further into sin: These objects are, the preaching of the Word, Sacracraments, miracles, mercies, judgements. These God giveth to man for his good, and man turns them to his own 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 own fault, it became more hard; so were the jews at the preaching of Isay: And to this purpose saith God in jerem. 6.21. I will lay stumbling blocks before this people, the fathers and the sons 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 story 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 speak the word, Moses should do miracles, but he would reserve to himself the action of induration; I will harden the heart of Pharaoh, Exod. 4.21. as if he should say, I will reserve that to myself: So that besides the outward objects of the Word, and miracles proposed by Moses and Aaron, there was an internal action of hardening wrought by God; not to go still about the point, the conclusion is. God doth blind, harden, and give over to a reprobate mind, not only by suffering it, not only by withdrawing his grace and helping hand, nor only 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 he punisheth man's sin. So that hardness and excaecation in respect of itself is sin, In respect of the consequents, the cause of sin, and it is in respect of 〈…〉 God works, is difficult; from the blame God is free, from the guilt he is also free: let man look to both these. But the punishment of sin being an act of his justice, he acknowledgeth; and in the punishment note three things. 1. The matter wherewith a man is punished. 2. The contrariety between the party and the punishment. 3. The order of consequence; that where such an offence went before, such an evil shall follow, to make the offender feel the smart of it: In those punishments which be punishments only and not sins, God is the Author of all things employed. In those which be sins as well as punishments, God is only the Author of the order of consequence, and of the contrariety between the punishments and the parties punished; as for example: Pride is punished by envy; now envy is not of God. But there is a contrariety between the soul of a proud man and it; which makes it bitter and afflictive, and there is an order of consequence, that where such a sin went before, there such a punishment should follow; This is of God: So that God works in sin. 1. Positively, as it is a physical 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 hindering it.  
Yet in all this we do not say that God is the author of sin, 
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 sin, nor as Bellar mine 〈…〉 Beza. First, that we say, God to be truly and properly the cause of those sins, which men commit. 
De amissione gratiae et statu peccatt. Lib. 2. Cap 4.  Secondly, that we say God truly & properly to sin. Thirdly, God alone truly to sin; 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 we say that induration and excaecation be just judgements of God. He hardens none but deservedly, saith Augustine; and in Calvins' judgement there be these parts to be considered. First, the withdrawing of his divine help; Not by infusing malice, but by withdrawing grace. The punishment of precedent sin, when God takes away those helps of grace which formerly they had, and when man wants this help, of his own accord he rusheth into sin. 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 wantonness, and to work all iniquity with greediness: Eph. 4.18.19. and this denying of grace is no sin, because it doth not confer grace.  
Secondly, the delivering of man into the power of Satan, which is God's just judgement upon man for sin: as 1. King. 22.22. when he bade Satan deceive the false Prophets. Thou shalt entice him, and prevail, go forth and do so; and in this no sin; for Satan being the executioner of God's anger and judgements, doth so plunge those that are turned over to him into eternal destruction, that he punisheth their former sins 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 Satan might punish them by driving them into greater sins than ever they had committed before.  
Thirdly, divine permission, when God suffers Satan and wicked men to run into sin, but without his furtherance, as Psal. 81.12. My people would not hearken, Israel would not obey; therefore I gave them over to the hardness of their heart, & let them follow their own imaginations: & as he did here with the jews, so did he with the Gentiles. Act. 14.16. The God that made heaven & earth in time passed suffered all the Gentiles to walk in their own ways: 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 be done; for it were impossible to be done, if God were wholly against it; neither is he simply willing, because he doth both hate sin and punish it, as Psal. 5.5. So that if permission be referred to the act of sin, God hates it, wills it not, but unwilling permits it, but if referred to the end (not which the agent doth intent, but which the divine wisdom deduceth from thence) than he permits it willingly.  
Fourthly, the determination of sin, when God will not suffer the wicked to go on in sin so fare as they desire, but sets them bounds that they cannot go beyond; and as he did with the seas, job 38.11. Hither shalt thou go, as he did with Satan in the tempting of job, All that he hath is in thy power, but upon himself put not forth thy hand, job 1.12. as he did with Pharaoh, he suffered him to vex and persecute Israel: but when Pharaoh would have maliciously brought them back again, and intended more exquisite cruelty for them, than the Lord stayed him and stopped his passage, by bringing in the sea to drown him and his host, Exod. 14. as he did with Saul when he would have taken away David's life, the Lord set down how fare he should proceed, to chase him from place to place, but not to death: By all which it appears, that we make not God to be an idle looker on, which suffers every creature to do what they will: But when God gives men over to be blinded and hardened by Satan, and suffers wicked men for a time to work mischief, yet sets bounds and limits to their rage and fury, and in the end wonderfully rescues his servants from trouble: This surely is not to do nothing.  
Fifthly, a reducing of the ends to the rule of justice. The bringing of some good out of evil, for though Satan and wicked men propose their ends, the wicked that he may serve his pleasures, the Devil that he may destroy; yet such is the goodness 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 he will never suffer evil to be done, if it were not to bring good out of it. It is good that evils be, or be done, otherwise the most good God would not suffer them to be done; and such is the wisdom of God, that out of worst things, he can choose the best ends; as for example, josephs' brethrens sold him for envy; but God sent him to provide for his old father and his brethren, to preserve their lives. Gen. 45.5. So in the death of Christ, Satan and the jews intended only his death; but God turned it to the salvation of all that believe. As poison is in itself evil, but the skilful Physician by tempering it cures the sick, and works good out of it; So doth God with sin. Shimei by cursing would show his hatred of David; but God would make known the patience of David, which was good. Now these works, as they proceed from the next cause (man and the Deuth) be evil; they be evil trees, which cannot bring forth good fruits: But as they proceed from the supreme cause, and (as he brings good out of them) they are good. God and Satan will both have jerusalem destroyed: But Satan, that he might be avenged on them; God, that he might punish their rebellion. Christ is delivered to death; the jews they do it only in malice; But God hath another end, the redemption and salvation of man, and therefore in Act. 4.28. Pilate and the jews & Gentiles gathered together to do whatsoever thy hand and Council had determined. S. 
Enchirid ad Laurent. ca 101.  Augustine shows how God & man may will the same thing, and God in willing it doth well, and yet man sins in willing it. The father of an ungracious child is sick; 
 citius perveniat ad haeredita●em pa●ris. Vu●t Deus j●●s●e, fill u● i● pie.  God will have him to die ●n his just judgement: the son, That he may sooner come to his father's inheritance: God wills it justly, the son wickedly.  
Albeit God do order, 
Res mala non habet ●aulan essi cientem, sed desi ie 〈◊〉. De 〈◊〉 ta●e Dei Lib 12. cap 7.  determinate and govern sins that be done, yet is he not properly the efficient cause of sin. It was a good saying of Augustine, An evil thing hath no a cause efficient, but defficient, as the corruption of judgement and the perverseness 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 show to any Romanist that will challenge me, that we of this Church teach no otherwise than the Papists themselves have written, not only out of Occam, Durand, and Bannes, but principally out of Thomas Aquinas, and Bellarmine himself. 
In R●m 9 Dea ●ass. gratiae. lib. 2. Cap. 13.  By a figure he commands it, and incites men unto it, as a Huntsman sets the dog upon the Hare, by letting go the slip. That God doth not only permit the wicked to do evil, nor only forsake the godly, that the wicked may do what they will against them: But he oversees their wills, he rules their wills, he governs their wills, nay he bows and bends them by working invisibly in them, and not only inclines the will to one evil rather than to another, by permitting them to be carried into one sin and not into another, but also positively, he bends them by inclining them to one evil and turning them from another, occasionally and morally as he speaks out of Thomas Aquinas. Let them look well into these speeches and they shall find that we say no more than they; and if they would expound ours as candidly as their own, there would be small or no difference.  
Briefly then we say first in general, That God is not the author of sin, but the devil and man's corrupt will, and the contrary we defy as blasphemy. Secondly in particular, we believe, that God wills nothing which is formerly sin (but he fulfils his good wills by our evil wills, as P. Lombard) as he wills that which is good, 
Lib 1. Distinct. 48.  but hates it rather; whence it follows, that he 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 commandment, Thou shalt hear a word behind thee saying, this is the way turn not out of it. Isay. 39.21. etc. The first entrance of sin into the world, and the continuance of it in the world, was the voluntary action of man's will, God infusing no evil into him; for God is not the cause why man is worse: but that which God doth about and concerning sin is contained in three actions. First, as the universal cause of all things he sustains mankind, 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 himself, if God sustained him not, as Act. 17.28. whence it follows, that the very positive act, which the schoolmen call the subject of sin, and the material part of sin whereto sin 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 himself: so in sin, the action or motion is of God, but the deformity, of man himself.  
Secondly, he withholds his grace, as john 12.39. Therefore they could not believe, because Isay saith, he hath blinded, etc. as being bound to no man, but leaves the wicked to themselves, whereupon it follows that their hearts grow hard, and they cannot choose but sin. The manner how he hardeneth, is not by creating the sin, as Augustine, Not by infusing malice, but by withdrawing grace, as he doth grace in the elect; but by denying them the power of his grace, which should mollify them, and by offering them sundry objects as the Word and Gospel, which they convert into occasions of sin and ruin, and whereby they stand exposed to Satan's temptations, and have neither power, nor will to stay themselves.  
Thirdly, he ordinates' the sin, which is nothing else but the directing of it in such manner as he pleaseth, that it proceed no further, nor otherwise than his good pleasure willeth; sometimes he restrains it, that it shall reach no farther than he willeth; sometimes he turns it to another end than the person doing it thought of, he would Christ should suffer by the jews, he would not that the jews should slay him, as Lombard: 
Lib. 1. Distinct. 4●.  sometimes he makes way for it to pass, that he may punish one sin with another: and this is all that we say touching this point, wherein when we say that God wills or works, & positively ordains it, we mean it not of God's formal will, but of these three inferior actions, whereby he governs it. A word of Use, and proceed.  
First, Use 1 it showeth Gods infinite mercy 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 be done against him; we are supported by his arm and strength, though we use that arm and strength to wound him, though while we sin, he might justly cut us off, withdraw his breath, and let us fall to nothing, as Psal. 104.29. Yet he suffers us to have a part of his general providence over his creatures.  
Secondly, Use 2 it teacheth us to beware of unthankfulness, lest it make God to withdraw his grace from us; for than we cannot choose but be hardened; there is one grace above the rest, you have it: one thing to mollify the heart, you have it: one blessing that surpasseth all others, you enjoy it, the preaching of the Gospel: You have had it when others have sat in darkness, yea, you boast of your many and famous Preachers, you have Apollo's, and Tertullus, and Gamaliel: But as little fruit is to be seen 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 years of plenty send seven of famine; after the full ears send some to devour all that we have sown, and bring upon you that famine in Amos 8.11, 12. The ground that hath often had rain, and brings forth no fruit (if God once restrain the rain and influence) is near to be burned, Heb. 6.8. Therefore let the Word work upon you, and be like a hammer that breaks your stony hearts, jerem. 23.29. else will it work as hammers do upon anvils, make them harder; for the word shall prosper, it cannot be preached for nothing; if it softens not, than it hardens; if it reclaim not from sin, than it drowns you in sin, if it bring you not to holiness, it will leave you in sin excuseless; if you profit not by it, yet when God shall come, you shall know that there hath been a Prophet amongst you: If God punish one sin with another, let man take heed. See Rom. 1.24. and 2 Thess. 2.10, 11. If you will not come out of sin, God will let you fall into others, that you shall never come out. So I come from the Author to the judgement itself that is set down.  
1. In general, the spirit of slumber. 2. In particular, and they be two. 1. Eyes that they cannot see. 2. Ears that they cannot hear. To begin with the general. Thomas Aquinas would have us read it compunction, and makes it to be twofold. 1. Good, whereby man grieveth for sin. 2. Evil, whereby man grieves at another man's 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 heaviness; and it is such a heaviness and astonishment, which takes away all sense, as junius. A lethargy, or such a heaviness as God cast upon Adam, Gen. 2. as Paraeus. And this is the spirit wherewith the jews are possessed at this day, brought upon them by former sin. Doct. The first thing that I observe is; That God punisheth one sin with another. So did he with the Gentiles, Rom. 1.24, 27. and 2 Thess. 2.10, 11. Because they believed not the truth; therefore God gave them over, and sent them strong delusions to beleevelies: David committed adultery and murder, and God suffers one of his children to commit incest with another, one to murder 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 own hearts lusts: pride, wantonness, lust, covetousness, discontent, murmuring, etc. which be lusts of man's heart, and sins against God. See further, Prov. 22.14.  
This Doctrine may be a threefold cord to restrain us from all kind of sin, and keep us from doing one, for fear that bring another upon us: To keep us from drinking, lest God plague us with uncleanness, as he did Lot: and therefore God fore warns us of it by Solomon, Prov. 23.31, 32, 33. Take heed of uncleanness, lest God punish it by suffering us to commit murder, as he did David, 2 Sam. 11. Take heed that we be not disobedient, lest God punish us, by giving us over to our own lusts, as he did Israel, Psalm. 81.12. Take heed of an unbelieving heart when the word is preached, lest God give us over to believe lies, as 2 Thess. 2.10, 11. Take heed of doing any one, lest God punish it with another, and we have two to answer for: But I come to the point.  
It is an heavy judgement of God, Doct. that men have means to know God, and yet never be better for them. See Isai. 29. from 9 to 13. These jews 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 City to City, Matth. 23.34. and this judgement he brings upon a people, when he gives them up to fill up the measure of their sins, as vers. 32. Fulfil ye the measure of your father's sins. How is that? Behold I send unto you, etc. The old world was sinful, yet never filled up the measure of their sins, till they despised Noah. Sodom, till they despised Lot. The Egyptians, till they despised the means offered by Moses and Aaron. The jews, they slew Christ and the Apostles, and upon this followed the judgement. Then came the flood upon the old world, fire upon Sodom, the sea in upon Aegupt, the spirit of slumber upon the jews. There cannot be a greater judgement, than to be struck with a spiritual lethargy, 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 Emperor De●ius, o● like Dionysius of Heraclea, etc. But this will better appear 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 windows of the mind, should guide from corporal, and the eyes of the mind from spiritual dangers. 
* Tria imp●●iunt occulum. 1. Ten●brae, viz. peccata. 2. Humour concretus, viz. conflu●us peco●torum. 3. Cura terrenorum.  With the former they looked clear enough, not a mote in them; but in the eyes of their minds there were great beams, that they could not see: Three things hinder the eye. 1. Darkness, to wit, sins. 2. a Concrete humour, to wit, a concusse of sins. 3. The care for earthly things.  
This Christ upbraided them with, I speak to them in parables; because seeing do not see, etc. Matth. 13.13. which was a just judgement, saith Musculus, 
a Quia cùm loquebat●r perspicùe noluerunt intell●gire, in paenam jam loquitur obscurè.  Because they would not understand when he spoke clearly, to their punishment he now speaketh obscurely. And again in joh. 12.40. He hath blinded their eyes, etc. Will you know a point by the way. When the jews bewrayed their blindness, that was in the time of Christ, the Prophets and Apostles, as Musculus observes, and he gives this note upon it; 
b Malum ingenium impiorum nunquam cl●riùs deprehenditur, qùam ub●lux veritatis splendere incipit.  The ill disposition of the wicked as never more clearly discerned, than where the light of the truth gins to shine. As 
c Splendente solenoctuae & vespertiliones naturae defectum ostendunt, sed noctè circum circa volitant & hae solae aves.  The Sun shining, the Owls and Bats show the defect of their nature, but these birds alone in the night fly about here and there: So wicked men show themselves most vile, when the best means are used to do them good; when this light came into the world, than did this people bewray their blindness; when Christ preached powerfully, professed himself to be the Messiah, then did they most of all whet their malice and rage against him; when he said I am of God, and would have instructed them in his divinity, than they go about to take him, joh. 7.30. When he taught that high mystery, I and the Father are one, than they go about to stone him, joh. 10.31. The more light they had, the more their blindness appeared. In the night time all colours are alike, the foulest fogs and fens are not discerned from the crystal streams, but in the morning they are discerned. Reprobate men are never so bad, as when the best means are used to do them good: Herod never worse, than when john preaches against Herodias; till then all is well: but if he lay a plaster to that sore, off goes his head.  
Whence make a difference between the good and bad at the hearing of the word. The one trembles, and therefore only is fit to hear, as Isay 66.5. Hear ye that tremble at my word. The other rages, as Zidkijah did with Michaiah, 1 King. 22.24. When this Sun shines, the one is mollified like wax, the other hardened like clay; when the Law is read, the one melteth like the heart of josiah, 2 King. 22.19. the other is never harder than then, like as Pharaoh, the more miracles Moses wrought, and the more Aaron spoke from God, the more he was hardened: to be short, we may see here both the nature of the word, that it can discover a man's blindness, and find out every unclean corner in his heart, as Heb. 4.12. It is a discerner of the thoughts and intents of the heart. Secondly, it is a mark 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 study new tricks to cover foul carcases more than ever they did: So many against neglect of the word, and now absent themselves more than ever they did: Against greediness, and yet woo and solicit the world more than ever they did. I will not say what I fear, not that they are reprobates: But as old jacob said of Simeon and Levi, Genes. 49.6. Into their secrets let not my soul come. I come a little nearer.  
It is not, 
Eruit illis ●culos, Soto in Rom. 11.  He hath plucked out their eyes, that they should not see: But though he give other eyes to to see, he gives them eyes that they should not see, a greater judgement than if he 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 purblind, though he have eyes and see somewhat, as he in Mark. 8.24. Menlike trees, is many times more wronged by seeing, than if he were quite blind; for so our Saviour tells this people, in joh. 9.41. If ye were blind, ye should not have sin; but now you see, therefore your sin remains. They had eyes to see cor●icem Legis, the bark 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 men's 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 Sun, but in the Owl. 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 believed not. The eyes of their body saw him do those works, which none could do but God, and by delegation from him, as healing the sick, cleansing Lepers, raising the dead; yet they smoked out the eyes of their understandings, that it might not sink into their hearts, and for all that they saw, they believed 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 only fails but deceives them, and seduceth them; their eyes are not only dark and see not, but deceitful and seducing, making them think that they see what is right, when they see it not, which I think to be here meant: and therefore Christ in joh. 12.40. adds these words (not understand with their hearts) from whence the point may be.  
When good means of salvation be not used aright, then God turns them to their hurt and destruction. Their eyes that once saw his works, Doct. whereby he shown himself to be God, and whereby they should have believed, do now lead them into error, and cast them upon their destruction. Physic is the means of health, yet if not rightly used, is able to kill him that useth it: The eye man's best guide, yet if distempered, may bring a man into more danger than any professed enemy: The Word and Gospel the best means to mollify our hearts and bring us unto God, yet if neglected, and abused, makes the heart hard, the eyes blind, and the understanding dark. Go 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 block to make men fall, jer. 6.21. But to keep to the Apostles instance, The eye: It is first as a watchman set in the top of a tower to discover the enemy a fare 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 job made a covenant with his eyes, job 31. And David prayeth, Turn away mine eyes, Psal. 119.37. and how many the eyes hath undone, you cannot be ignorant. The sons of God, (as they are called, Gen. 6.2.) saw the daughters of men, and took 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 mind, 
Demodo bene vivendi, Ser. 23. Etin Psa●. 91. Sertn. 7.  
a Occ●lus deprae. dat●r animam. Epist. 107.  The eye robbeth the soul; about his 107 Epistle.  
Let us then hear aright, for fear the word which is in itself the savour of life unto life, be not the savour of death unto death. As meat indigested rots upon the stomach, and poisons the body: So doth this best means of life, if only heard, and not digested with zeal. It is a fearesull case when God lets our Pilot and our guide deceive us, our eye the best director to mislead us, our meat to poison us, the light to be 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 small use of them. And so I come to the second particular, Ears that they should not hear.  
Ears that they should not hear.] In Pro. 20.12. God hath made both these, the eye to see, and the care to hear. These jews have them, but neither see nor hear: God hath made man two ears for two reasons, First, 
 〈◊〉 actliu●.  That words may more easily be gathered; as L●●l intius of God's workmanship. Chap. 8. Secondly, 
Qua spo●tet dupla ad disciphnā Consequen●am avaunt, cum uram linguim dederit, ut meminerimus pau toraci enda plura audienda.  Because we must hear with a double care to the attaining if learning, whereas he gave but one tongue, that we might remember, that sewer things are to be spoken, more to be heard. As Basil in his book of virginity; and though the eyes be the organ of a most excellent sense, of seeing the workmanship and wonders of God, yet the ear is more needful, 
Institut. Lib. 3. Cap 9  because as Lactautius saith, Learning and wisdom is perceived by the ears alone; not by the eyes alone. It is a great misery to be blind, for than he sees not God's workmanship; but greater misery to want the hearing, because than they cannot hear of their Saviour, nor of eternal life. Thomas Aquinas tells us, that outwardly they could hear and perceive well enough; but the judgement was, they did not hear with fruit. as Deut. 29.4.3.6. You have seen the great tentations, the miracles and wonders, how I led you sortie years in the wilderness, your  waxed not old on your backs, nor your shoes, yet you want a heart to perceive, and eyes to see, and ears to hear until this day. The first thing that I observe, I comprise in these terms. Doct.  
It is a misery unspeakable to hear the mysteries of salvation, and be no better for it; for hearing without obedience hath no blessing: he only that so hears the will of God to do it shall enter into the kingdom, Matth. 7.21. shall be blessed, Luke 11.28. shall be justified before God. Rom. 2.13. But the hearers otherwise, if they look for any mercy from God, they do but deceive themselves, james 1.22. 
a Ille ●crè a●dis, qui mo●bus non contrad cit. In quatuor Evan. 〈◊〉 29.  He bears aright, that in his manners doth not contradict it, saith Gregory. 
b F●de●ni presi. ●u, ●vita pra●a est. Chrys st in lib. Homd 〈◊〉  Faith profits nothing, if the life be wicked. 
c Frus● a audit qui non amat. Encls 〈◊〉 Cap. 17.  He leers in vaint, that loves not, saith Augustine. 
d Grave estse catum non 〈◊〉 sse quoctsac as, ● aunis nonseetsse qu● 〈◊〉. De●ss● 〈◊〉 Lib. 2 20.  It is a great sin not to know that which thou dost, a greater not to do what thou knowest, saith Ambrose. I here be three kinds 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 thorns, and thorns are to be 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 trodden under soot of all passengers; Woe be to thee Chorazim, woe be to thee Bethsaida: for if these works had been done in Tyre and Sidon, etc. and We to thee Capernaum; for if these works, were done in Sodom, etc. Mat. 11.21. These three Cities, Chorazim, Bethsaida, and Capernaum were Cities of Galilee; very fruitful, by reason they were near to jordan, which made them as rich as Nilus doth the country of Egypt; 
Ioachi● us, Vadianus.  not fare from the lake of Gennezareth, where Christ often preached, and where most of his great works were done, as Mat. 11.21. Out of Bethsaida he called his first disciples, Peter, Andrew and Philip: In Capernaum he did many miracles, he preached almost every Sabbath day, and made them astonished at his doctrine, Luke 4.31. and because they had all this means, heard all this preaching; the refore is their case more miserable, and their judgement heavier than that of Sodom 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 he requires much: he requires either a larger fruit, or a larger punishment. Hearing without profit is the forerunner of God's wrath and destruction; As the sons of Eli obeyed not the voice of their father, because the Lord would slay them. 1. Sam. 2.25. I cannot read without astonishment. jer. 7. from 13. to 17. I rose up early and spoke unto you, but you would not hear; therefore I will do unto you as unto Shilo: I will cast you out of my sight, and then he speaks to the Prophet. 16. Thoushalt not pray for this people, nor lift up a cry for them, nor entreat, for I will not hear 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 carcases of this people shall be meat for the beasts and fowls, and none shall fray them away, and I will make to cease the voice of mirth and gladness, verse. 34. I will forbear the application, desiring that if ever you remembered a lesson, remember this and apply it to yourselves; and give me not occasion whensoever I shall leave you, to say as it is said of the sigtree in Luke 13.7. This three years have I preached, and sought fruit of this figtree, and find none. God forbidden, but that when Peter shall bring the converted jews, Paul the converted Gentiles, Andrew couverted Achia, john 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 faithful shepherds shall bring to God at the last day the souls they have won, and the sheep they have kept, and fed: God forbidden, 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 means, and man's contemn them, then though God take not away the means, 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 he makes meats as poison, light deceitful, physic hurtful, the word the savour of death, as above. What good news the cares might have brought to the jews by Christ's preaching; yet because they regarded them not, now they cannot profit, though they do hear him. He often preached the word, which might have wrought faith in them; they contemn 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 hear, yet they understand not, and though the word be preached, yet they profit not; as when Isay preached, in Isay 6.10. the hearts of the people were heavy, and Isay 49.4. I have laboured in vain, I have spent my strength in vain and for nothing. and verse 5. I shall be glorious, though Israel be not gathered. But I pass it over, and add a word of the last.  
Until this day] noting that it shall not be perpetual, but when the time appointed of God shall come, than this wicked nation shall have this judgement removed.  
God doth never so utterly cast off a people, Doct. but when they turn unto him, he will receive them. What people in all likely hood farther gone than the men of Ephraim, which willingly followed the commandment, viz. of jeroboam? Hos. 5.11. And when God shown that they were sick, and would have them come to him to be cured; Then Ephraim went unto Ashur, and sent unto jareb the King of Assyria. 
Hoc accedit ad superio●a peccata.  This was added to their former sins, saith Mercer on Hosea. Yet if there be a come, let us return, then after two days will he revive them; and the third day they shall live, Hos. 6.2. Or what city so fare gone as jerusalem, she justified Sodom 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 Sodom compared with her might seem righteous, as Augustine. Yet if she would turn, the Lord would gather her as a hen, etc. Matth. 23. Or what man so fare gone as Manasses, 2 Chron. 33.6. He built altars to strange Gods, he sacrificed his sons to Moloch, he gave himself to witchcrast, charming, and sorcery, he used them that had familiar spirits, and he did evil in the sight of the Lord to anger him; yet when he was in tribulation, and prayed, and humbled himself greatly, than the Lord heard him, and was entreated, and he knew that the Lord was God, at vers. 12, & 13. There be yet two points more. 1. When God lays a plague upon a people, he determines how long it shall lie upon them, and that no man knows. 2. Great and crying sins have long and lasting pun shments. The sin of these jews was great, and their plague hath lasted towards 1600. years, and how long it shall yet last, God only knows. But I pass these, and come to the second testimony cited out of David, at the ninth verse.   

VERS. 9 And David saith, Verse. 9 let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them.  
10. Let their eyes be darkened, that they may not see, and bow down their backs always.  
IT is taken from Psal. 69.22. wherein David complains of the calamities and oppression which he endured; and in himself (as in a type or figure) foretells what the jews would do to Christ and his members, as vers. 20, 21. I looked for some to have pity on me, but there was none, neither found I any to comfort me; They gave me gall to eat, etc. In the citing of which Text, S. Origen observes, that the Apostle doth not precisely tie himself to the Prophet's words; But adds somewhat unto them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a trap, or net. And though the new translation add those words, yet surely there is no word in the Hebrew Text to yield it. Secondly, Paul adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a recompense. Whereas it is in the Hebrew Lemochesh, for a stumbling block, and no more. But to pass these discordances in the reading; I come to the words, which are a beadroll, or long catalogue of heavy judgements that God laid upon the nation of the jews, and they are in number three. The first lights upon their table, the second upon their eyes, and the third upon their backs. Upon their table, four. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a snare. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a trap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stumbling block. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a recomcompence of their wickedness. The second upon their eyes, blindness and darkness. The third upon their backs, stooping and crookedness. I begin with the first, and there must first inquire what we must understand by table.  
By table, Origen, and Soto, and the most part of Interpreters mean the Scriptures, which became a snare unto them, in that they perverted them to their own hurt: as where the Scripture speaks of a deliverer, which was to be understood of a spiritual deliverer from sin; they dreamt of a temporal 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 Vespasian, and a scandal to the infamy and disgrace of their nation; Their nobles were put to a shameful death by the Romans: But rather I subscribe unto Chrysoslome, who understands by table, Omnes Iudaeorum delicias, their prosperity, their public state, 
Quidquid est in vita optabile & beatum, etc. Calv. in Rem. 11.  their temple; unto Calvin, Whatsoever is  and blessed in this life, he gives them to their ruin and destruction. To P. Martyr, who terms it an elegant allegory, wherein is signified, that whatsoever is sweet and acceptable becomes dangerous, and deadly. At the table they use to be cheerful in the lawful use of God's creatures, to rejoice in the society of friends; And if Varro may be believed, it is mensa, a table, quasi mesa, a mediatrix between men: Now this table (which should be joyful 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 overthrown in the Pharsalian fields; Aegyptus and Ptolomaeus were his table: for there he thought to have help and succour, but there he lost his head. The table of the jews was their place, Nation, dignity: The table of the Roman Church, the name of the Church, Counsels, Fathers, the splendour and pomp 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 be 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 enjoy, to turn 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 enjoy a greater blessing than that? Here they may find Christ, and life eternal, john 5.39. By this they may increase the length of their days, and their years & prosperity, Prov. 3.2. out of this they may take pebbles (as David did out of the brook) to wound the brazen forehead of sin. 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 wisdom, how many books, 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 gravel is gold, yet when the jew seeks Christ in them, he falls into mazes and labyrinths, and loseth himself; when he should feast at this table, his meat becomes his poison, the savour of it kills him, for it is the savour of death unto him; when he seeks for gold, he is blindfolded and slips into a pit; for the veil is over his face, 2. Cor. 3.15. That which should be his Pilot, is like Ignis fatuus to seduce him; that which should be like Alexander's sword to dissolve Gordian knots, or like Ariadne's thread, wherewith she holp Thesus out the labyrinth, became a snare to entangle them, a stumbling block, jer. 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 jupiter 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 be good blessings in themselves, yet to ungodly men they be but snares to take them, and feathers to choke them: the good they have will nor suffer them to profit by the word, for they choke it; the care of the world & deceitfulness of riches, etc. Mark 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 Punic tongue (which is allied to both the Hebrew and Chaldee) it is gain, 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 hurtful to the mind, 
Periculosier prosperitaes animo, quam adversitas corpori. August. in Psal. 41.  than adversity to the body; and therefore Seneca; 
a Nemo unquàm hostis tàm periculosus, quàm in improbos prosperitas sua. Epist. 39  No enemy so dangerous, as is against the wicked their own prosperity; So you may say of honour, 
b Mergit longa atque insignis henorum pagina. juvenal in Sat. 10.  Many climb high, that they may break their necks with a greater fall. Run thorough all that the wicked have, all wherein they delight, all whereof they boast, all whereto they trust, and it will hence appear, that all these are but snares wherein they do entangle and hang themselves: their table a snare, their riches snares, their honour's 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 been as a snare on Mizpah, and a net spread upon Tabor, Hos. 5.1. I come to the use.  
First, Use 1 see here the vain comforts & rejoicings of wicked men. In those things that they joy most, they have no cause to rejoice at all: In their goods? alas, here is no cause of joy, they are a snare to take them; how can they rejoice in that? In their coffers? alas, these be golden setters to bind them; how can they rejoice 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 be bruised to powder with a greater fall, and therefore small cause to rejoice in that; In their wealth? alas, this is but their opportunity to sin, and strength to do evil, and power to work mischief, and liberty to heap sin upon sin, and wrath against the day of wrath; and what cause to rejoice 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.  entrapped and feel it not, they are intoxicate with that herb that Salvianus mentions, that makes them laugh at the point of death.  
Secondly, Use 2 see how sin changes the condition and property of every thing that the wicked hath, and wherein he delights: from a blessing upon him to a snare to choke him; from being a help in the way, it becomes a stumbling block to overthrow him. It altars the property of the word preached unto him, that in itself is the savour of life, but to him the savour of death, 2. Cor. 2.16. In itself the fountain of wisdom, This is your wisdom and understanding, Deut. 4.6. But to a blind jew it is a stumbling block, and to the wicked Grecian the preaching of Christ is but foolishness, 1. Cor. 1.23. It altars the condition of the heavens, which of themselves do drop their dew, and of the earth, which of itself doth bring forth fruit: but sin makes the one as brass, and the other as iron, Deut. 28.23. It altars the nature of goods, and makes those that in themselves be blessings to be the incentives of sin, and the occasions of falling; and therefore if we would have joy in any thing that we possess, if a blessing upon what we have, and not snares and traps to entangle us, let us put off our sins, labour to be in Christ; for then only have we them in the right use, then will they be blessings and not snares to us.  
Secondly, I observe out of Beza: That as unhappy birds are there ensnared, & lose life, where they seek to uphold it: So do these jews, they lose life where they seek it, they seek it in the Law wherein they are ensnared, and there lose it. Doct. The point is, They that seek life in the Law shall find destruction; the righteousness whereby we are saved is the Lord, jer. 23.6. This is the name whereby you shall call him, the Lord our righteousness; not essentially, as Osiander, but effectually: in him have we righteousness, Isay. 45.24. It is the imputed righteousness of Christ apprehended by faith, whereby we obtain life, Rom. 4.24. And therefore Paul prays that he may not be found in his own righteousness, but clothed with the righteousness which is of God through faith; and therefore durst not appear in the righteousness 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 be found in the Law: but the Law is an unsupportable yoke, which neither we nor our fathers could bear: the strength of sin 1. Cor. 15.56. the ministration of damnation and death, 2. Cor. 3.7.9. how then can they find life in it? And though Bellarmine say, 
stiff. Lib. 2.  that this proposition, Christ's imputed righteousness is ours, is never read, neither in Scripture, nor Father; yet (as we have before shown) it is a mere untruth.  
The use is to confute the Papist, Use 1 who would have us to find life in our inherent justice, yet touching this, they agree not among themselves; some making actual justice, some habitual to be the cause; the other two be parallels with this: and therefore I come to the last.  
For a recompense.] Doct. It yields a double note. 1. God repays wrong done to Christ and his members in the same kind that they were done. They wronged and used him unkindly in his meat, they gave him gall to cat, they gave him vinegar tod: ink 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 pays them in the same kind; their table is a snare, and a net to take themselves. The jews had a Law, Levi. 24.19, 20. If a man cause a blemish in his neighbour, as he hath done, so shall it be done to him Breach for breach, eye for eye, tooth for tooth; such a blemish as he hath made, such shall be repaid to him. Like to this is that of the Apostle, 2 Thess. 1.6. It is a righteous thing with God to recompense 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 Laws 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 he hath broken my member, in like manner let his member be broken. And the Pythagoreans call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply just: But these were but temporal recompenses, but God will pay affliction with eternal affliction; and though this may seem hard, that God should afflict them for ever who afflicted his son and servants but for a while; yet it is quite contrary: for God in punishing doth not so much respect the action, which is temporal, as the object against whom it is done, who is that eternal 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 do, who persecute the innocent. Unto these let me add a most pregnant example of Adonibezok in judg. 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 meet unto others, it shall be measured unto you ●g●ine. Matth. 7.2. and that of Habac. 2.8. Because thou hay spoiled 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 bosoms.  
2. The Lord doth punish the sins of men by the best things that they have: Sometimes by their children, Doct. as Eli, 1 Sam. 2.22. And David's sin in Amnon, and Thamar, and Absalon; but especially wicked men, that they may say as it was said of the Emperor Antoninus; 
Antoninum fuisse soelitem si nullum reliquisset filium. Bucholcer. in Ann. Dom. 181. Hist. nat. lib. 34. cap. 8.  Antoninus had been happy if he had left never a son. Sometimes in their wits, which God turns 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 speak like men, his wit proved his death; for himself was the first that died in it: Sometimes in their wealth, he makes the rust of it to be a witness against them, and to eat their flesh like fire, jam. 5.3. There is since Adam's fall in every creature a poison and a curse. Since God cursed the earth, which to a good man is taken away, and all that he hath is sanctified by the word and prayer, 1 Tim. 4.5. But the wicked (because no wicked man can pray) have always the curse and poison with it. So I come from the judgement on their tables, to the eyes and backs.   

VERS. 10. Verse. 10 Let their eyes be darkened that they see not, and bow down their backs always.  
WHat an heavy judgement this is, you may perceive by the former; there is laid for them a snare, a trap, a stumbling block, this were fearful enough, though they had eyes to look well about them; But to have these snares laid for them, and they want eyes to see them, is most miserable; though there be snares laid, and a man have eyes to see and look about, he may prevent them.  
The speech is metaphorical, borrowed from the body and applied to the soul: and the judgement here meant is not corporal but spiritual, namely, the depriving of the mind which is the eye of the soul, of all spiritual understanding in heavenly and divine things, belonging to Christ and his kingdom, of all sound judgement and discretion, to discern between truth and falsehood, right and wrong, good and evil: And conrrariwise, the darkening of it with the misty fogs of palpable ignorance, and the yielding of them up to a reprobate sense, whereby they should become as unable to discern the mysteries of Christ's kingdom, notwithstanding the light of the Gospel shining clearly round about them, as a blind man to judge of colours, when the Sun brightly shineth in his chief strength. Now this judgement is expressed rather in a borrowed, than plain and proper speech, to make them more sensible of the weight and terribleness of it; seeing men naturally are more quick in discerning corporal than spiritual punishments, and are more affected with the blindness of the body, than of the mind, though this be incomparably the greater and heavier judgement.  
Whence first observe, That one sin voluntarily committed, 
〈…〉.  is necessarily attended with another, as the just punishment of it. Because the jews willingly winked, when the Sun of righteousness, which (as the Prophet speaketh) did arise unto them, bringing healing in his wings, so as they would not see him, notwithstanding he so clearly shone unto them, both in his doctrine (for never man spoke as he spoke) and in his miracles, which none could do but he that was equal with his Father: therefore the Lord gave them up to the blindness of their minds, so as they could not, though they would, see the light of the Gospel, and the ways of salvation revealed by it. Because Nebuchadnezzer having the understanding of a man, carried himself like a furious beast towards God and his people, even as a raging Lion, tearing them in pieces, and treading them under his feet; therefore his reason was taken from him, and so becoming brutish, he was driven out from amongst men, to consort with beasts. Because the Israelites would not hear God's word in the mouth of his Prophets; therefore he threatens to send such a famine of the word, that they could not enjoy the spiritual Manna, 
〈◊〉 12.  though they did run from one end of the Land to the other to seek it. The unprofitable servant, that will not use the talon when he hath it, shall be deprived of the very possession of it, so as he shall not be able to use it though he would. Use.  
Which should move us to make high account of God's ordinances whilst we enjoy them, and embrace the truth of the Gospel with ardent love, walking in the light thereof in all holiness of conversation, whilst it shineth unto us, lest the Lord in his righteous judgement cause our Sun to set at noonday, and leave us to grope in that Egyptian darkness of Popery and superstition, and because we will not retain the love of the truth that we may be saved, do send us strong delusions, that we shall believe lies, as the Apostle threatneth, 2 Thess. 2.10, 11.  
Secondly, observe from hence, 
〈◊〉.  That God punisheth them, who resect and persecute Christ with spiritual blindness, so as they do they know not what, and go they know not whither. Thus the Priests and pharisees refusing to retain Christ as the Messiah and Saviour of the world, were so blinded in their understanding, that though this Sun of righteousness shined unto them most clearly, both in the light of his doctrine and divine miracles, yet they neither could nor would discern and acknowledge him. Yea, being utterly blinded with brutish rage, they take occasion by his miracles the more to traduce and slander him, saying, This fellow casteth out Devils by Beelzebub the Prince of Devils, Matth. 12.24. Yea, even to persecute him to the very death; for when he had raised Lazarus from the dead, though their consciences were convinced with the ●●●acle, yet presently they conspir his death, joh. 11.47. And surely they must needs be bruitishly blind, that reject Christ, seeing be is the light of the world, and they who are opposite to him must needs live in darkness and shadow of death. He is the wisdom of his Father, and in him are hid all the treasures of wisdom and knowledge, Col. 2.3. And what then can be in those that malign and refuse him, but blind fury, folly, and madness?  
The which should serve for the terror of all those that oppose and persecute Christ, Use 1 either in his truth or in his members, seeing hereby they bring upon themselves this blindness of mind, which is above others a most fearful judgement. So Deut. 28.28, 29. The Lord shall smite thee with madness, and blindness, and astonishment of heart: And thou shalt grope at noon-days, as the blind gropeth in darkness. And how great this punishment is, we may in part discern, if we compare it with bodily blindness, which nevertheless is incomparably less evil than it. For like the blind man, he that wanteth the light and sight of the mind cannot guide himself in his ways, but is ready every step to err and go astray into the byways of error and sin; he is apt to stumble at every stone of offence that lieth in his way, and so to fall into ruin and perdition; he is in danger to slip into every hole, and to fall into every pit which the enemies of his salvation do dig for him, to be catched in every trap and snare of tentation that is laid in his way; he cannot discern between the fair and sure path of holiness and righteousness, and the foul sloughs and deep ditches of sinful corruptions till he fall into them; he is ready to run into briers & 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 he cannot avoid them; they may deceive him with any bait, and he cannot discern them, yea, they may wound and stab him to the heart, and he cannot defend himself from their rage and violence. We have an example of this heavy judgement in Pharaoh, who being smitten with this spiritual blindness, thought that he then did most wisely, when like a Bedlam he went on in that way, which exposed him and his people to God's searefull plagues, and at the last brought them to utter destruction. So Paul before his conversion, had his mind so blinded, that when like a mad man he raged against Christ in his members, he supposed that herein he did God good service, Acts 26.11. And so bruitishly blind were the Priests and pharisees, that they thought it was the only means to bring safety to their people, to kill their Saviour, joh. 11.48, 51. which afterwards proved to be the cause of their destruction and utter desolation.  
Again, Use 2 we unto whom God hath given this grace to receive Christ by faith, as our Saviour and Redeemer, may hence learn to be thankful unto God for delivering us from this heavy judgement, which to this day lieth still heavy upon his ancient people; and for the enlightening of our minds with the saving knowledge of his truth. The which our thankfulness we must approve to be unsained, by walking according to this light of knowledge, in the ways of holiness and righteousness, that we may glorify him who hath been so gracious unto us.  
Finally, Use 3 it should make us pitiful and compassionate towards those that lie under this heavy judgement of spiritual blindness, and especially the people of the jews, and to pray earnestly that they may be enlightened with the saving knowledge of God, his Christ, and holy Gospel. For if their case be to be pitied and lamented, who through bodily blindness run into innumerable mischiefs, and fall at last into a deep gulf without hope of recovery, how much more should we pity and bewail their miserable condition, who through spiritual blindness plunge themselves for the present into fare greater evils, and at last fall irrecoverably into the pit of everlasting destruction? Neither let their fury and faultiness, in opposing Christ in his truth and members, lessen our pity, but rather increase it. For what can they do otherwise, so long as they are under this heavy judgement of spiritual blindness? What can be expected of mad men, but the fruits and effects of folly and frenzy? Who is angry with a blind man, because he goeth out of his way, or stumbleth at every block, or falleth into every pit and ditch, or is misled by every false guide, or exposed to the wrongs and outrages of every malicious enemy? Yea, who doth not pity him in all or any of these miseries, and laboureth not that he may either prevent, or be delivered out of them? And how much more than should we stand thus affected towards those who lie under the punishments of spiritual frenzy and blindness, 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 jews, 
The third judgement.  for rejecting Christ and the Gospel, is set down in these words:  
And bow down their backs always.] 
Exposition.  In which consider, 1. The judgement itself: 2. The continuance of it. The judgement is expressed like the former, in a metaphorical speech taken from the body; where consider, 1. the matter, and 2. the manner of it. The matter is their utter weakening, and disabling to all good actions spiritual, civil, and corporal, inward, and outward. For the Hebrews seat the chief strength of man in his back and loins, 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 he had said; Disable them wholly unto all holy and Christian duties, so as they may have neither power not will to perform any holy service unto God, to receive Christ as their Lord, or to yield unto him obedience as to their Sovereign; let them bow down under the intolerable burden of their sins (especially that of crucifying their Saviour) without ease or comfort. Deprive their state of all strength, and pull out of their hands all civil government, which they have abused to God's dishonour, to the opposing of Christ in his Kingdom, and to the damage and hurt of all his subjects and members: overthrew their whole policy and Commonwealth, subdue them as vassals and slaves to all their enemies, and make them wholly desolate. The which heavy judgements we see accordingly inflicted upon that Nation. For their Kingdom was quite overthrown by Titus Vespasian, their politic Laws and government taken away, their cities and towns 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 remain in great scorn and reproach even unto this day. And thus also we see their backs broken in respect of spiritual strength. For no Nation under Heaven is more desperately wicked, and averse to all goodness; none so maliciously opposite to Christ and his kingdom, whom they delight to disgrace with reproaches and blasphemies; none more given up to a reprobate mind, to covetousness, sordid baseness, injustice, and all manner of deceit. A people separated from all nations, that they may be the scorn of of all. And this is the matter of the judgement. The manner or quality of it is employed by that phrase of bowing, or making crooked. For as those whose backs are broken and bowed, do bend their faces downward towards the earth, and are not able without great difficulty to lift them up towards heaven: So this nation being broken with God's heavy judgements, & weakened in all their strength, spiritual and civil, had this heavy 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 inferior causes, and never looking up unto God as the chief Author of them, that they might humble themselves under his mighty hand, see & acknowledge their sins, which were the causes of these heavy judgements, and turning unto God by unfeigned repentance, might obtain the pardon of them, reconciliation with God through Christ, and freedom from their punishments.  
And this is the judgement denounced against the unbelieving jews. The time of the continuance of it is expressed in this word always: whereby is signified the durableness of these heavy punishments, which were to continue so long, as though they should never have end. The which we see verified in the event, seeing since their destruction and desolation, almost 1600. years are passed, and yet in outward appearance they are as fare from deliverance out of their great calamitles, as they were the first day.  
The points to be observed from hence are these: Doct. 1. How much God hateth, and how severely he punisheth the sin of infidelity, whereby Christ the Saviour of the world is rejected; Seeing for this sin principally the nation of the jews, who were so highly in God's favour, and partakers of all the prerogatives of his Church and people, have been rejected and fearfully punished, and that for the space of so many hundred years. 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 he is well pleased? Finally, how should they but remain under the guilt and condemnation of all their wickedness, that having slain the Lamb of God that taketh away the sins of the world, do not repent of this their horrible impiety.  
And therefore let this teach us carefully to shun this fearful sin of infidelity, Use. which above all others is most damnable, as depriving us of the alone means, whereby we are freed from condemnation. And seeing we are deadly sick in sin, let us not by rejecting our alone Physician deprive ourselves of all hope of recovery. Seeing we are so desperately wounded unto death, with so many and heinous sins, let us take heed that we do not by infidelity, refuse to receive and apply that balsam of Christ's blood, which God offereth unto us for our spiritual cure.  
Secondly observe, Doct. That when wicked men abuse their power and authority, by opposing Christ in his Kingdom, and persecuting him either in himself or in his members, God will break their backs, and deprive them of all their strength, that they may not for ever rage against his Anointed, and offer violence unto his Holy Ones. According to that, Psal. 2.9. Thou shalt break them with a rod of iron, and dush them in pieces like a potter's vessel.  
The which serveth; first, Use 1 for the terror of the wicked in their chief ruff and strength, when as they seem so armed with authority and power, that they have Gods Saints and Servants under their tyrannous command, to satiate their bloodthirsty souls 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 despoil them of all their strength, and with these jews cause them to become so weak, that their enemies prevailing against them shall keep them in perpetual slavery and subjection.  
And secondly, Use 2 Gods distressed Saints and Children may hereby comfort themselves, in the midst of all the pressures and grievances which they endure at the hands of their mighty enemies; seeing they serve a Lord that is mightier than they, who is able to make them buckle and stoop under his heavy judgements, yea will assuredly do it, if they prevent them not by their speedy repentance, and so will turn their restraint to liberty, their sorrows into gladness, and by a gracious deliverance will give them joy of heart after all their grief and mourning.  
In the first part of this Chapter, from the first to the end of the tenth verse, the Apostle hath showed and proved, that the fall of the jews was not total. And now in the latter part, from the eleventh verse to the end, he proveth it should not be final. Unto which he maketh way by a Prolepsis or preoccupation, answering an objection which might be made by the jews against his former Doctrine to this purpose; If it be so as you say Paul, that God hath exposed the jews to those judgements foretold by the Prophet Isay and David, that is, brought them into such snares, laid stumbling blocks before them, blinded their eyes, and bowed and broken their backs, whereby they are utterly disabled to all good actions, civil, moral, and spiritual; then belike you conclude that their case is desperate, as being cast off by God without hope of recovery. Unto which the Apostle replieth, that though this were the state of the jews for a time, yet it should not be so for ever, but there should be a time (namely, when the fullness of the Gentiles was come in,) that they also should be called and added to the Church, that so both jews and Gentiles might make but one flock, in one sheepfold, and under one Shepherd. From whence he taketh occasion to exhort and admonish the Gentiles, that they should not insult over the jews, because they were chosen and these rejected, and to comfort the jews, seeing their rejection should not be final, but they also in God's good time should be converted, gathered into the Church and so saved. And this is the Coherence & main 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 forbidden. But rather through their fall, salvation is come unto the Gentiles, for to provoke them to jealousy.  
IN which words the Apostle setteth down the first ground of his exhortation and admonition, 
Exposition.  which is taken from the ends for which God rejected the jews. 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 jews might at last be stirred up to jealousy and emulation, and so also provoked to come in by following their example. For seeing the jews 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 be made for the bringing in of the Gentiles into the Church, that receiving and embracing Christ by faith, all of them which belonged to God's election might be saved.  
Whereby he acquitteth God from being such an one as delighted in the destruction of his own people, and showeth that the main end at which he aimed in their rejection, was not that they might be destroyed and condemned; but partly to glorify his justice, in punishing them justly for their infidelity; and partly and chief to magnify his mercy, in the effectual 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 again. In which the Apostles meaning is not, as though he would demand whether it was the intention of the jews to stumble that they might fall, or fall finally, that way hereby might be 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 God's intention, whether it were his purpose and end that they should be blinded and so stumble that they might fall finally into everlasting destruction: and this he denieth as being a thing contrary to God's nature, seeing he delighteth not in the death and destruction of his creatures, but rather in exercising his mercy and goodness in their conversion and salvation, neither will he who in his Law forbiddeth us to put a stumbling block before the blind to cause them to fall, 
Levit. 19.14.  himself put such a stumbling block 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 fare other ends, that is, the calling of the Gentiles, and the recalling of the jews: yea, but will God do evil that good may come of it? I answer, no. But there is no action in itself absolutely evil, which hath not some respect and relation of good in it. And so this, for howsoever this rejection was evil to them, yet not simply and absolutely evil in itself, seeing as it came from God, it was an act of his justice, whereby he punished the jews for their infidelity and rebellion against Christ, whom by wicked hands they had crucified. Now as he justly punished the jews by blinding, hardening and rejecting them who had stumbled at Christ the corner stone, and so fallen into that fearful sin of crucifying with wicked hands the Lord of life, 
Act. 2.23.  as Peter speaketh; so the Apostle here comforteth them by showing 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 custom and phrase, when as a thing is propounded which he abominateth and abhorreth as monstrous and blasphemous, God forbidden; and then affirmatively, where he setteth down that God had fare other ends of their rejection, as before hath been showed. 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 wisdom, 
In hunc locum.  in that when he denounceth Gods fearful judgements against the people of the jews, he doth it in the words of the Prophet, but when he doth raise comforts against these terrors, he delivererth them in his own words, because being a Preacher of the Gospel it better suited with his calling and profession to comfort than to terrify: and also because by this course he might better wind himself 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. Use. Which may teach us of the ministry the like Christian prudence; not to delight to be always denouncing judgements and affrighting men's consciences with the terrors of the Law; seeing God is not so much to be found and heard, in these blustering winds and terrible earthquakes, as in the still voice: or if we discern that these legal terrors are sometime necessary to work humiliation in our hearts, and to make them more fit to flee out of themselves unto Christ, and to embrace the joyful message of the Gospel; yet we must not always dwell upon them, as delighting to dilate on this theme, more than the state of the people necessarily requireth: and be sure that we do denounce judgements no further than we have warrant for what we say out of the word, and as near as we can in the very phrase of the Scriptures. But I pass over this, and come to a second observation.  
When carnal men hear the doctrine of God's predestinatiou, 
Observat.  they are ready to cast upon it this calumny and slander, 〈◊〉 though we should teach that when God reprobate 〈◊〉 any, he doth in this decree principally aim 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 fare other ends, that is, besides the glory of his own justice, the calling also of the Gentiles, and the provoking of the jews to jealousy and emulation by their example. It is true, and we must not deny it, that God by his long-suffering fitteth the vessels of wrath to destruction, Rom 9.22. that these like natural 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 jude speaketh, vers. 4. But this is not God's main end at which he aimeth in their reprobation, but the manifestation of the glory of his justice, and to show his wrath and power in the punishing of sin, as the Apostle Paul speaketh in the same place. Neither doth he absolutely ordain men to destruction, without any other thing coming between his decree and their condemnation; but only he decreeth to pass by them, to withhold his grace which he is not bound to give, and to leave them to their own sinful corruptions; and so being left to themselves, and falling into all sin and wickedness, they are justly by God in respect of their sins in a second place ordained to condemnation, as jude affirmeth. And so the Apostle Peter joineth 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 chief aimeth in their reprobation; yea indeed if we speak properly and distinctly, it is no end of it at all simply, absolutely and immediately, without respect and relation unto sin, that cometh between the decree and the execution of it, but only an event which followeth upon the decree (though in some sort necessarily in respect of God's purpose, and not any coaction of their will, who go voluntarily on in the way of perdition) seeing none can be saved whom he passeth by and doth not choose 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 believed, Act. 13.48.  
The which should teach us, Use. that whilst we ascribe unto God the glory of his justice in punishing of the wicked, that we do not rob him of the glory of his mercy and goodness, as though he aimed in his decree at the destruction of his creatures, or took delight in their eternal torments and final condemnation, seeing this is quite contrary to his nature, as he hath described himself, Exod. 34.6. and to that which the Prophets say of him, namely that he delighteth in mercy, Micah 7.18. Yea contrary to his own oath, Ezech. 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. For if he do not willingly (that is, with an absolute will without a kind of necessity put upon his justice by our sins) afflict us with temporal punishments, then how much less with those that are intolerable and endless? Lam. 3.33.  
But let us come to some particular observations from the words of the question. And first, whereas by this demand he presupposeth that the jews had stumbled even at those things which should have kept them from stumbling and falling:  
From hence I observe; That men, Doct. through the carnal corruption of their sinful nature, are apt to stumble at those things which in their own nature should stay and support them, as namely Christ himself, his Gospel and holy ordinances. For the jews here stumble at Christ, who was purposely sent to uphold and keep them from falling. He was in himself the chief Cornerstone to support the whole building of his holy Temple and Church: 
Isa. 28.16.  And they, through their infidelity, 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' prophecy, that he should be 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 he who was unto his Saints a Sanctuary of safety, should be for a stone and stumbling block, and for a rock of offences to both the houses of Israel, for a gin and a snare to the inhabitants of jerusalem. At which, Many among them shall stumble and fall, and be broken, and be snared, and be taken, Isa. 8.14, 15. The which prophesy the Apostle fitteth to the jews, Rom. 9.32. And as many stumble at this Corner stone, so also at his Word and Gospel, as the Apostle Peter speaketh, 1 Pet. 2.8. The which as it is to the jews a stumbling block, so unto the Greeks' foolishness, 1 Cor. 1.18, 23. Yea, not only strangers and enemies, but even many that follow Christ in an outward profession, and boast themselves to be his Disciples, yet when he preacheth high and holy mysteries of his spiritual union with his Church, do stumble and fall at this stone of offence, and take occasion thereby to leave and forsake him, joh. 6.60, 66. Yea, even his holy Apostles, through natural blindness, 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 unlawfulness of being divorced, unless in the case of adultery, Matth. 19.10. So when he taught with what difficulty rich men should be saved, they so stumbled thereat, that they were astonished out of measure, Mark. 10.26. And thus when the Ministers of the word cross men's corrupt humours, and convince them of their sins, they stumble at it, and will not endure them and their Ministry. Moses is cast out of Pharaohs presence, when he delivereth God's message faithfully. Elias and Michaiah are counted Ahabs' enemies, when they deal plainly with him, and tell him of his sins. The jews will not endure jeremy, 
jerem. 44.  when he crosseth their humour, and challenge him to be a false Prophet, who spoke his own 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 brother's wife, he stumbleth at this stone, and is so incensed against him, that he must lose his head for it. Thus also men make the word a stumbling block, when they make it a Sanctuary to secure them in their sins, 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, show them how God will bless them that keep it, out of Isa. 58. they quickly find a stumbling block to make them sin, The Sabbath was made for man, and not man for the Sabbath. Tell wicked and voluptuous men, who spend their whole life in sinful 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 every place of Scripture that allows any recreation, must be an Advocate to plead in defence of their voluptuous and wicked lives; and all this tossing and canvasing of Scripture is not a note of more wit, but of more wickedness, and near acquaintance with the Devil. Such men's tongues are set on fire of Hell, and blown by Satan's stinking breath; and when they have said what they are able, they do but make their sin more grievous, their heart more hard, God more angry, themselves more justly and more deeply accursed than before.  
The third sort that make the word a stumbling block, are they that refuse to hear it, because it makes against their sins, wherewith they are in love, and discovers those sinks 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 Sun, but the discovering of unclean corners they like not. This is their greatest torment, that they cannot hear the word, but their sins must still be beaten at: when men be thus minded, surely their destruction and fall is near.  
2. Observe. 2 In the question I note, that it is one thing to stumble, and another to fall: Some of these jews stumble, and yet do not fall: The best may stumble, the reprobate only doth fall finally: Thomas may doubt, David may lust, Peter may deny his Master, Paul may for a while persecute the Church, these be dangerous slips and falls; yet when the night is past, and the light appears, they rise again; if their names be once in the book of life, they can never be put out. 
a S quispian el●● 〈◊〉 percat, 〈◊〉 Deus, ●t nemo ●ctorum perit. Aug. de corrupt. & great. cap 7.  If any of the elect perish then God is deceived, but not any of them perisheth, saith Austin. 
b Ei si quispiam pereat, tum vitio h●●ano vincitur Deus.  If any one perisheth, than God is overcome of human vice 
c Ex jerusalem illa non suit qui periit. Fspen●●n 2 Tim.  Out of that jerusalem there was not one that perished, saith Espencaeus. 
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; says Lombard: and the reasons be pregnant; 1. God's immutability. 2. Christ's keeping of the elect. 3. Christ's testimony, joh. 10. 4. The sealing of God's covenant. But they that sinally fall, were eternally reprobated and ordained to it, jude, vers. 4. For your better remembrance note these five propositions. 1. There is a twofold election. 2. Some seem good, and to have faith, which have it not. 3. Hypocrites and unbelievers may for a while be counted amongst the branches of Christ's own 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 be fearfully shaken, as above hath been showed.  
From hence the best must learn to be humble and repent; for they may stumble: Use. The wicked do sink with despair, for they must fall; and we all must learn to censure mildly, when our brethren through infirmity are overtaken. Though they slip, yet they may recover; though stumble, yet they may rise again. And so I come to the answer.  
God forbidden, etc.] The answer is twofold. 1. Negative, God forbidden. 2. Affirmative, and that, 1. That the Gentiles might be called in their steads. The other, That by the Gentiles adoption he might provoke the jews to emulation. I begin with the negative, God forbidden: As if he should say, Fare be it from me to think, that either every particular jew should be 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 keep them down, that they should never rise: for all are not rejected, himself was one. 2. The Nation not rejected for ever; for abundance of them shall be called, vers. 12. And beside, God out of their fall, hath wrought the happiness and rising of the Gentiles. The only point that I select is this.  
God never gives way to any evil (whether it be sin, Doct. or punishment) but he works it to a good end, and brings one good or other out of it. In evil man hath one end, that he may serve his pleasures; The Devil another, to draw him from obedience to his God; and God hath a third, which is sometimes secret, but always good; as in the selling of joseph; his brethren for envy, Gen. 37.11. But God sent him before for the preservation of jacob, and to provide for him and his household, Genes. 45.5. The death of Christ in the intent of Satan and the jews, was only his death, and to rid the Country of him: But God out of this intolerable evil works the happiness and salvation of all that believe: As poison in itself is evil, yet by the art and skill of the Physician it is made a remedy against sickness. So God doth with evil, 
We de veneno fiat spirituale antidetum. Ambros. de poenit. lib. 4. cap. 3.  That of poison may be made a spiritual antidote, saith Ambrose. God brings good out of Shimei's cursing, though he show his malice: But God works patience in David, and made him hope that God would do him good in stead of that cursing. It may be the Lord will look upon my affliction, and do me good for his cursing this day, 2 Sam. 16.12. S. Augustine shows how God and man do ●ill the same thing, 
Enchirid. ad Lawent. cap. 100L.  and yet the end of the one is evil, of the other good. A son desires the death of his father, which is evil; God to take him to him, an happiness ineffably good. All evil is either sin or punishment, God brings good out of both. So Lombard; It is good that evils be, or be done, 
Benumb 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 be done. Out of sin he works, 1. Acknowledgement of our wicked hearts and corrupted nature; and makes us to detest ourselves for it. 2. Of our own unability to stand against the assaults of sin, which are suggested by Satan, and makes us to magnify God's goodness, who keeps us from sin, though not from all; whereas he might in justice suffer us to fall into all sins as well as any. 3. It makes us to take special notice of the wiliness of Satan, who notwithstanding we labour to avoid sin, 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 cloak of virtue; and lastly with profit, as Achan, judas, Gehazi. 4. God by suffering us to sin, makes us take notice of his mercy in sparing us. First, to teach us to magnify him for sparing us when we did sin. Secondly, to give us hope that he will be merciful still, and spare us, though by infirmity we sinne again. 5. Out of our sins he works meekness in censuring and judging of others when they sin, as we have done. Augustine saith, that God bringeth out of our sins these good effects, 
Aug. De Tr●●t. lib. 13. cap 16.  1. Relictione● peccati, Forsaking of sin. 2. Probationem sidei, Trial of faith. 3. Demonstrationem miserae hujus vitae, Demonstration of this miserable life. 4.  vita illa ubi vera erit beatitudo desideretur ardentiùs, & instantius inqutratur; That that life where shall be true happiness, may be more ardently desired, and more earnestly sought for. Out of the evil of punishment he works, 1. Knowledge of the Statues and Laws of God, Psal. 119.71. Before I was afflicted I went astray. Verse. 67. But now I have learned thy Statutes. 
Afflictior es prorum sunt●● media en●rum.  eo sere eniant, ubi adgi omm●● non possunt. Aug. ad Largum, Epist. 82.  The note that Musculus giveth is this, The afflictions of the godly are the remedies of their errors. Then it is their care, To come thither, where they cannot at all be afflicted, saith Augustine. These be testimonies of a good God, of an evil servant, saith Salvianus. 2. Humiliation for sin that brings it, as Lam. 3.20. 3. Denial of all worldly pleasure, which is wrought in man by God's special grace, as Heb. 11.25. As a little wormwood makes children forbear their mother's breasts, so doth affliction wean from carnal delights. 4. It makes us conformable to the glorious image of the Son 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, judg. 14.1. How can sweet come out of that which is sour, 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 righteousness 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 typical 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 bitterness of the Cross, yea made it profitable to them.  
The prodigal son concludes not to return till he was brought low by affliction: Hagar was proud in Abraham's house, but humble in the wilderness: jonah sleeps in the ship, but watcheth and prays in the whales belly, jonah 2.1. Manasses lives in jerusalem as a libertine; but bound in chains at Babel, he turns his heart to the Lord his God, 2 Chron. 33.11, 12. Corporal diseases enforced many in the Gospel to come to Christ, whereas others that enjoyed bodily health would never acknowledge him. The earth (if not tilled) bears nothing but thorns; the vines wax wild if they be not pruned and cut: So would our wild hearts overgrow with the noisome weeds of unruly affections, if the Lord by a sanctified trouble should not manure them. I will add no more but that example of joseph: jacob sends him to Dothan to visit his brethren, Gen. 37.18. his brethren cast him into a pit, Reuben relieves him, the Midianites buy him and sell him to Potiphar, his mistress accuses him, his master condemns him; the Butler after long forgetfulness recommends him, and at last Pharaoh exalts him. What strange instruments are here, and how many hands about this one poor 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 john [Salvation is of the jews] to prove this, that the salvation of the Gentiles was occasionally by the fall of the jews, and makes a threefold interpretation; First, because by their fault in kill 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 Gospel from you, and judge yourselves unworthy of eternal life, we turn to the Gentiles. Thirdly, because the jews (for falling from God) were dispersed thorough the world, and by that means brought the Scriptures and Word to the Gentiles: and to this purpose brings that Psal. 59.11. Kill them not, but scatter them. Secondly, we must not think that the fall of the jews was any cause, but only an occasion of the salvation of the Gentiles. Thirdly, there was no necessity 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 jews had not been cast off, yet the Gentiles should have been called, because there is no such dependency as effects have upon their causes. The first thing that I collect is;  
God works good for his servants by contrary and most unlikely means. Doct. It was a great work that he opened the eyes of the blind, but greater that he should do it by the application of spittle and clay, means more like to put out the eyes of a seeing man, than to restore sight to a blind man. Thus in the work of creation, when there was nothing but Thou and Bohu upon the earth, and Choshec-panai Tehom, darkness upon the face of the deep, in Gen. 1.2. then did the Lord make Light of it. So in the work of redemption, he wrought by unlikelihoods and contraries, when by a cursed death he brought a happy life, by yielding to death he overcame death, by his Cross he won the Crown, and through shame he ascended into glory. The same order he keeps in our second creation: he casts down, that he may raise up; he kills, that he may make alive; he accuseth his children for sin, that he may cause them to seek remission; he troubleth their consciences, that he may speak peace unto them; and most commonly the means which he useth is contrary to the work which he intends for his children. He sent on Abram a most fearful darkness, even then when he was to communicate unto him most joyful light, Gen. 15.12. He wrestled with jacob, and shaken him to and fro, even then when he was about to bless him, Gen. 32. He strooke Paul with blindness, even then when he came to open his eyes, Act. 9 Sometimes he frowns upon his beloved, as joseph upon his brethren, when with loving affection he is about to embrace them: he seems angry at our prayers, and puts us back with the woman of Canaan, when he is about to grant a favourable answer unto them.  
Learn, Use. first, never to murmur, what means soever be use to work with. Secondly, not to doubt but God will do us good, when all means seem contrary and against us: he is able out of darkness 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 jews he takes occasion to call the Gentiles; from whence observe, That God watcheth any opportunity, Doct. and takes all occasions to do his children good. How gladly would he have taken occasion to have spared jerusalem, when for one man's sake he would have spared it, jer. 5.1. How passionately did he affect the cure of Babylon, when he entreated her with as powerful oratory as the heavens were able to compose, and the Angels to utter, till she made this the burden of her song, I will not be cured, jer. 51.9. How did he watch an occasion to spare Sodom, when for ten men's 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 show mercy in healing it. So Augustine on Matth. Ser. 15. 
Deus savit ut parcat Aug. in Matth. ser. 15.  He casts into despair, that he may show mercy in sparing it. And in another place; He kills us, that we may not die. And again; He strikes to death, 
O●id●t ne neriamur. Aug. in johan sern. 38. Aug. Confess. lib. 2. cap. 2.  that he may have occasion to do his servants good in restoring them to life. So that a man may fitly take up that speech of Themistocles when he was first banished by the Greek, and then highly honoured by the Persian; We had perished, if we had not perished. 
Petiramus, nisi pertissemus.  If job be naked, the Lord takes that occasion to  him; if the Shunamites child be dead, the Lord quickly takes that occasion of showing mercy, in quickening it.  
These be the steps wherein our Father walks, Use. and you (that will be accounted sons) must learn to follow him, even to watch your times and opportunities, when, and where, and how you may express and do some good to the family of the Saints and house of God. The Magistrate must lie in wait for souls, to save them by governing: The Minister must lie in ambush for souls, to save them by preaching: The judge like good Othniel must watch his opportunity to do good in hearing and judging the causes: Ladies and Matrons must watch their opportunity to do good in hearing the afflicted: The Courtier (like Mordecai) must watch his time and opportunity to procure the peace and welfare of God's people, by stopping the way against all malicious complaints and bills commenced against them. Let us watch occasion to do good, if none be offered, devise occasion, and delight in doing them good, that you may be sons and children of that Father, who seeks and watches all opportunities to do good to you. I come to a third conclusion.  
When God gives his word to a people, Doct. and offers them means of salvation, and yet they turn 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 backed 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 judge yourselves unworthy, we turn 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, etc. The bread is first provided for the children, and they must first be fed, and by the children are meant the jews; 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 kingdom 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 seems to expound that text, and Augustine.  
Which point may be a fair warning for us, Use. who have thus long enjoyed the Gospel and the means of salvation; we have heard wisdom 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 do for this people that I have not done? We were like Egypt when the plague of mist and darkness was upon it, even darkness 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 Sun still shining upon them. 
Blundevil. de Sphaera. lib. 20. Cap. 16.  We were like the mountains of Gilboa; but now the Lord hath watered us with the dew of heaven: we were overgrown with weeds, our fields brought forth nothing but cockle and darnel, sown by popish husbandmen; but since that time, the Lord hath gathered out those weeds, and hath sown amongst us the seed of the Gospel, and he yet continues to be kind and good unto us, we have our Churches open, the Lord holds out unto us a candle, like to that which Alexander held out to the City which he besieged; let us yield, and turn before the lamp be out, for fear the Gospel be removed from us to another people. What grief did Israel conceive when they sat in Babylon, as they make their complaint and moan, Psal. 137. By the waters of Babylon we sat down and wept, etc. The same may befall us, and we may be enforced to complain 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, near the altars: Ego prohibeor, 
Calvin. jam Psal. 84.  I am forbidden it, saith Calvin. Learn then, that if God gives means, embrace it; if the word of salvation be preached, hear it; if the way to heaven be chalked out, follow it; if the Gospel be revealed, receive it with cheerfulness, and make much of it, that God may not take his mercy from us, nor bring that terrible famine threatened Amos 8.11. I come to one point more, which I comprise in this conclusion:  
Wheresoever the Gospel is preached, Doct. there is salvation offered by God unto the people: how beautiful upon the mountains 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 we escape, if we 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, 'tis the instrument divinely efficacious to salvation, and is the power of God to salvation, First, in judgement, because we account it so; Secondly, in effect, because indesalutem consequimur, thence we obtain salvation, as Paraeus speaks, that when the Gospel 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 do as he did, run down 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 years together: Secondly, how they that contemn the Gospel, do exclude themselves from all hope of salvation. Thirdly, they that esteem meanly of preaching, esteem meanly of salvation, they that will not maintain it, are enemies to their own salvation: They that pay much preaching with small rewards, are unnatural Gadarens, and think their idols in their chests more precious than the salvation of their souls. But I pass 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 jews 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 jews might emulate, that is, should be moved with anger and indignation against them, according to that in Deut. 32.21. They have provoked me to anger with that which is not God, and I will move them to jealousy with those which are no people, meaning the Gentiles. The true and proper sense I take to be this: The jews manifestly saw, that the spirit, and grace, and knowledge of the Scriptures, and almost all spiritual blessings were translated from them to the Gentiles; and therefore could not choose but grievously complain, 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 kind of pollution, as in Rom. 1. should come in their stead, possess their rooms, be graced with privileges, and that not by the judgement of man which might be erroneous and repealed, but by the judgement of the immortal God who erreth not, who establisheth his decrees; so that God would have the jews to take heavily the admission of the Gentiles, and our salvation sharply to bite them; that seeing what privileges they have lost, and we enjoy, they might imitate us, and come unto Christ from whom they have fallen.  
But who is it that doth provoke them? The vulgar Latin and Origen understand it of the faith of the Gentiles, which should provoke the jews to emulation. Chrysostome, Theodoret, and Ambrose understand it of the Gentiles, that they should provoke the jews (by their example) to believe. Anselmus, quite contrary to the Apostles purpose, understands that the Gentiles should imitate the jews. P. Martyr saith, that all this is referred to God; it is meant that God would provoke the jews, 
Annotat 6.  contrary to Tolet; and his judgement I rather embrace, because of that saying, Deut. 32.21. I will provoke them to jealousy. But it will be objected, that this is no commendable thing, by envy or by emulation to be brought to believe; whereto I answer, That God simply doth not approve such emulation, or envy: but as he can use evil to good purposes, so by this emulation it pleaseth him to incite and stir up the jews to turn unto him, like as the husband puts away the adulterous wife, that she thereby may be provoked by a kind of emulation to seek reconciliation, lest another should come in her room. Beside this you must conceive this of the better sort of the jews, they shall be provoked, but not all; for the obstinate shall be made worse: lastly, conceive it not of the jews in particular; for they which stumbled and fell away, were not restored: but of them in general, that though some were believers, yet the whole nation was not cast off. Thus much for the sense: for the reading there is no great question, only me thinks that the vulgar doth ill translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they might emulate them; 
 amulentur eos.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answers to the Hebrew word Hikni, which Moses useth, and comes of Kanah, aemulari: now those verbs which in Kal are absolute, in Hiphil do import the efficient and impulsive cause, as Grammarians speak; and therefore the word cannot signify 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 nearest 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 lawful to be ambitious, and lawful to contend. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy and good contention, saith Hesiod. We may contend who may do the most good, who may lead the best life, who may express the most holiness: though we may not strive who should build the highest palace, yet we may strive to enter in at the straight gate: though not strive for lands and live, yet to see the goodness of the Lord in the land of the living: Though we may not supplant one another, as jacob did his brother, yet we may contend as children do, who may please their father best, and best deserve his love, and which of us may provide the sweetest venison for our father's diet. There is a glory which if a man seek for, runs away from him; if a man runs from it, it follows him, as Augustine saith of Cato: 
Quò nanus setebat gl●riam, comagis ●ll●m ●●quebatur. Aug. de civet Dei, lib. 5 cap. 12.  How much the less he sought for glory, by so much the more it followed him. But there is a glory which cannot be got without toiling 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 battle, he was not able to sleep, because Miltiades was so honourable, and he came so fare short of him. So should we in spiritual things.  
The use is, Use. to teach us what should be the true object of man's ambitious and aspiring thoughts; not mortal, but immortal honour, and wherein it is lawful for Christians to contend and strive; for grace, and not for greatness; where in it is lawful to emulate one another, in seeking who should be nearest unto God ● and therefore we should resolve, that if any man do faithful service unto God, that we will do it as w●●●s he; if any merciful, we will be as merciful as he, if any keep the Sabbath, we will keep it as well as he; if any hear the word, we will hear 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 ye followers of me, saith the Apostle, 1 Cor. 4.16. Yourselves know, how that you ought to be followers of us, 2 Thess. 3.7. But most powerful 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 virtues and godly qualities of the Patriarches, 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 jesus. It was the advice of Socrates in Lacrtius, that young men should have always a lookingglass to look themselves in it; if they were deformed outwardly, they might labour to recompense it with inward comeliness. The glasses wherein the Lord would have us to look, be the gracious orna nents and qualities of his servants. We should look on Abraham, and learn to believe that it shall be done, if God say it, though we see not how, and part with that we love best, to please h●●: Upon job, and learn patience in all such crosses as are most near unto us: Upon Lot, and learn to be chaste in the midst of Sodom, even when we have most occasions; that's praiseworthy, as Tully said of Muraena, non quod Asiam viderat, not that he had seen Asia: Upon Elias, and be zealous; Abigail, and relieve those that sight the Lords battles: Upon the Centurion, and be good to the Church: Upon Nehemiah, and stand for reformation of the Sabbath: Upon every good man, and see what is excellent in him, that do 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 beautiful virgins, that out of all their excellencies he might compose a perfect beauty; and as a man makes a garland or poesy of all the best of flowers in the garden; so shouldst thou pick out all the best qualities of men, wheresoever thou seest them.  
Whence learn, Use. that it is no small benefit that the wicked might reap by the company of good men: They may see a pattern of godliness, and learn to follow it; they may read holiness in their lives, conscience in their doings, wisdom in their carriage, and learn to affect the same commendable and gracious qualities in themselves. There is no grace which they may not observe, nor virtue which they may not see lively delineated in them, and study to come to that degree of holiness which they have, that they may live as they do, and have it in that glory which they hope to have. I come to a third.  
I observe the great wisdom and loving kindness of God toward his children, 
Observat.  who by his favour showed unto others, and substituting others in their places, maketh them ashamed of their unthankfulness, and laboureth to stir up in them a desire of reconcilement. For confirmation, see Deut. 32. Because they have moved me to jealousy with that which is not God, I will provoke them with those which are no people. And herein God deals with them as a tender father with his unkind and disobedient child that will not come unto him, he takes another son in his arms, sets another on his knees, embraceth him, commends him, makes much of him, hereby correcting the stubbornness of his other son, and provoking him to seek for the like favour and acceptance. From whence learn;  
First, to condemn those who by their idolatry, Use 1 as Papists, or by their arrogancy, contempt and pride, do alienate and detain the jews from Christianity: when they see how the Papist is given over to idolatry, the Protestant to liberty, no marvel though the jews follow neither the one nor the other; when he sees that the Papist believes not well, that the Protestant lives not well, it's a rock of offence to him, that he can approve neither the one nor the other.  
Secondly, Use 2 let us endeavour by our pure and sin cere service of God, by our zeal, our godly life, our just dealing, to give light unto the jews, 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 speaks, joh. 10.16. Example is very powerful. There is nothing more available to the winning of one that believeth not, than the good conversation and life of him that doth believe. I know not if S. Peter do not make a good conversation more powerful to convert an unbeliever, than the word itself, in 1 Pet. 3.1. Let the wives be subject 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 fear. 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 etc. sivi● me fle●e, dol●ndū prius ipse libi. Confess. l. 9 c. 9  The voice of a good work is more effectual than of an eloquent sermon: I willingly hear the voice of that Teacher, who doth not move applause to himself, but weeping to me; and if thou wilt persuade, thou mayst do it more by weeping than by declaiming. And Horace himself in his book of the Art of Poetry: If thou wilt have me weep, thou must first thyself grieve. S. Augustine reports that his mother Monica gained her husband Patricia from being an impure Manichee (not by strength of argument) but by piety, wisdom, chastity: So there is nothing can more hinder the jews from professing as we do, than our profane life and bad conversation; to persuade them by good words, and yet let them see our bad lives, is, but to wove Penelope's web, to untwist as fast as we wove, and to pull down as fast as we build, and to destroy faster with one hand, than we build with the other. We must therefore learn to let the light of our good life and conversation so shine, 
Matth. 5.16.  that men may see our good lives, and good works, and holy conversation, and so glorify our Father which is in Heaven. Let us so behave ourselves toward the jews, as S. Peter taught once the jews to behave themselves towards us, 1 Pet. 2.12. Have your conversation honest among the Gentiles, that they by your good works which they shall see, may glorify God in the day of their visitation, for fear we 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. Verse. 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 fullness?  
WHerein there is first an answer to an objection, for it may seem that the one end doth quite overthrow the other: for if the jews fell that the Gentiles might have place, and the jews be to be converted again, than it seems that the Gentiles must be cast off again, and so the conversion of the jews shall rather hinder the salvation of the Gentiles, which is contrary to the first part of the affirmative answer. This inference the Apostle denies, and infers the quite contrary, by an argument taken from the less after this manner. If the fall of the jews be the riches of the world, then much more shall their abundance be the riches of the world: if their poverty were the riches of the world, how much more shall their plentiful calling be? If God turn that which is evil to the good of the Gentiles, how much more will he turn that which is good to the welfare of the Gentiles? Before I come to the observations, see the exposition of some hard and difficult terms. 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 enlightened; namely, the saving knowledge of the Gospel, the grace of God's spirit, remission of sins, and the assured promise and expectation of eternal 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 think, 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 he saith they are diminished, he showeth that they are not quite perished; 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 fullness, or abundance, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. the multitude of jews which shall be called, but also the excellency of spiritual graces wherewith the jews at the end of the world shall be adorned at their general conversion. 2. By fullness we must not understand, that every particular jew shall be called at the end of the world; but of the most of them: and this fullness is not to be understood with relation to the Gentiles, as though their number should be more; for their fullness must first be come in, as vers. 25. Obstinacy is come to Israel until the fullness of the Gentiles be come in; but with reference to the whole number of Christ's Church; that although there be a fullness of the Gentiles without them, yet as Origen saith, 
Plenitudo portio nis Dom●ni nondum dicu●r completa.  The fullness of the Lords portion is not complete without the jews. But how can this fullness of the jews do the Gentiles good? It shall do 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 Ordinary Gloss. 3. The Church shall be increased by the glorious access of a people; so Osiander: So these benefits shall accrue to the Gentiles by the conversion of the jews. 1. The consociation and joining together both of jews and Gentiles, the partition wall being broken down again. 2. The Church shall be increased; for then the children of Israel and of judah shall be gathered together, etc. as Hos. 1.11. 3. The faith of the Gentiles shall be confirmed, by seeing the zeal of the jews after their conversion. 4. God shall receive greater glory, when his goodness and the truth of his promises shall be made manifest, both in jews and Gentiles. But here is yet another doubt to be resolved.  
For seeing the Apostle said before, that the fall of the jews was the salvation of the Gentiles; and now that the ruin and diminution of the jews, the riches of the world. 1. God may seem to deal hardly, in casting off his own people to receive strangers; and beside, it seems contrary to the rule, Rom. 6.1. Evil 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 own 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 every one of these will acquit God both from injustice and hard dealing. For 1. The Lord did not cast them off, but for their unbelief, as vers. 10. So that they indeed cast off themselves. 2. God is not bound either to bestow or continue his grace, he may confer it and withdraw it upon whom, and from whom he will. If he deny grace, Debita redditur poena damnato; A due punishment is given to the damned; If he give grace, Indebita redditur gratia liberato; Undeserved 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 infidelity of the jews, and a demonstration of the justice of God: But God (that can turn evil into good) did use this (as an occasion) to induce the Gentiles to believe. I come to observations.  
Thus the Text being plain, 
Three Doctrines.  in general the Doctrines are three. 1. The accomplishment of the great mystery of the restoring of the jews. 2. That the conversion of the jews cannot hinder the Gentiles, but they may be in favour both together, and God will have a Church, which ought to breed an agreement between them. 3. That it beseems not Christians, one to envy the happiness and salvation of another, but to be glad and rejoice in it. But I come to particulars. 1. Their fall, that is, the Gospel (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 Son Christ, and the preaching of the Gospel 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 twofold rich man; The one to himself, the other to God. So is he that gathered riches to himself, and is not rich in God, in godliness, and wisdom. And S. james, chap. 2.5. The godly poor are rich in faith, and though not heirs, yet heirs of the Kingdom which he hath promised. These he chooseth to enrich with heavenly riches, not a Senator; for he would have said, my dignity is chosen; if a rich man, my wealth is chosen; if an Orator, my eloquence is chosen; if a Philosopher, my wisdom is chosen, 
Aug. de verbis Dom. S●rin. 59  saith Augustine. This is riches that cannot be taken away, that will fill the soul with content, that it can desire no more, want no more: They that drink of this shall never be thirsty, joh. 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, unless he himself be wanting to God, because all things are Gods, saith Cyprian. This wisdom and knowledge of God is truly the treasure that is in the field of the Church, which when a man finds, 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 opium, quo ●raesente, quid poterit deesse?  Matth. 13.44. Learn, O man, where are the true riches, saith Ferus. The kingdom of heaven maketh truly rich, performeth the true good, God himself, 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, money, house, friends, as poor as Lazarus; yet if he have a precious and costly jewel, cannot but be rich; So is he that hath this precious jewel 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 wisdom 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. Wisdom is better than precious 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 wisdom (in comparison of this) is but foolishness; all riches (in comparison of this) but dross and rubbish, all liberty (in respect of the liberty to hear the Gospel) but captivity and bondage; all outward pomps and greatness (in respect of this) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loss and dung, Phil. 3.8. All the gold of Ophir, 
Antiquit. lib. 8. cap. 2.  which (as josephus 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 gravel gold, are but dung and dross, in comparison of the riches that are in the Gospel: For that shows the glad tidings of our salvation, Luk. 2.10. remission of sins by Christ, Rom. 4.25. It gives eternal life by Christ unto the chosen of God, according to his purpose and grace, Ephes. 1.7, 9 It reveals the promise of eternal life, The grace of God which bringeth salvation hath appeared: Tit. 2.11. He that hath this treasure is rich enough, though he have nothing else; and he that forsakes all for this, shall receive an hundred-fold more, and in the end eternal life, Matth. 19.29.  
Which first may serve to confute that gross conceit of the Heathens, Use 1 who (if any evil befell their Countries or Cities) were wont to lay all the blame upon Christianity and the Gospel. 
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 famine, if murrain, presently they shouted, the Christians were at the Lion. After that the Christian Nation began to be in the world, than the whole earth perished, humane kind was affected with sundry kinds of evils. The same I find in Cyprian; That they were wont to say, that the Gospel and Christianity were the causes, that in winter they wanted rain to feed their corn, in summer the warmth of the Sun to cherish it. That montes were fatigati, The mountains were wearied; and Metalla exhausta, & venae pauperes; their metals exhausted, and veins poor: Fontes (qui venis exundantibus largitèr profluebant) vix modico sudore distillant; Their fountains (which (their veins overflowing) did abundantly gush out) scarcely distil with a small sweat: Much like to those unto whom jeremy preached, jerem. 44.17, 18. All these be slanders; for the Gospel is so fare from being the cause of poverty and misery, that in truth it is to be esteemed the greatest riches that the world enjoys, as Eusebius shows in his History, 
Eccles. Hist. lib. 9 cap. 7.  where he consutes the gross imputation of Maximinus the Emperor, who laid the cause of all their hurts and wrongs upon the Gospel and the professors of it: if you will know the reason why praedicato Euangelio mundus tot mala patiebatur, the Gospel being preached the world suffered so many evils; see Aug. Epist. 122.  
Secondly, let us learn, not to dote and set our minds upon any riches so much as this: There is no other riches that can make the possessors happy; They are not long profitable to the soul, 
Nec animae prosont, nec co●pori d●u.  nor to the body, saith Bernard: This can make one blessed; for blessed are they that hear the word of God and keep 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 we get our purses full of silver; but by his Apostle he commands and prays that we be filled with the knowledge of his will in all wisdom and spiritual 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 mineral wherein we must dig for the true treasure which is Christ, yet I think not amiss to persuade it by two or three arguments.  
First, because it teacheth how the most vain may learn to reform their ways, and be reclaimed, as Psal. 119.9. Wherewith shall a young man etc. Though they be like wax in the hand of Satan; though led with the sollies of youth and heat of their blood, yet this Word will cleanse them. 
Caereus in vitium st c●, 〈◊〉 niteribus asp●●. Hora:.  Secondly, it will never fail to bring a man to life that follows it, and therefore the Angel that came by night to the prison, where the chief Priest had shut the Apostles, bids them go and stand in the Temple, and speak to the people all the words of this life, Act. 5.20. Never man that went this way, missed of life and happiness. Thirdly, it is the word of reconciliation, and the Ambassadors 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 kingdom of heaven, which openeth and no man shuts; and if that shut out of heaven, nothing can open it.  
Thirdly, Use 3 learn, that if we make never so goodly and great purchases in the world, be never so well stored & furnished with worldly wealth, and yet want this spiritual treasue, we are for all that beggarly, 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 poor, and blind, and naked. When thou buyest a village, bonam emis, thou buyest a good one; when thou marriest a wife, bonam eligis, thou choosest a good one; when thou desirest children, bonos optas, thou desirest good ones: and when thou hast all these riches, thou art but poor inter tot dona, amongst so many gifts, & malus inter tot bona, and evil amongst so many good things, 
Aug. se●m. 16. in Matth.  saith A gustines. Many may welter upon their gold like Heliogabalus, as Lampridius and Herodian report of him; and yet for spiritual wisdom have hearts like stones, and heads like beetles, and be beggars destitute of all heavenly riches. My conclusion is an exhortation to bestow more of our time, spend more of our life in reading the book of God, than in any thing beside, all our other studies, etc. 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 jews is diligently to be observed and noted by us Gentiles: for that is a doctrine of weight, full of profit, and hath in it many lessons of special use. 1. That no nation, be they people never so dear, so graced with blessings, so beloved of God; but sin will set God and them at variance, and hazard the ruin both of their state and government: That Common wealths and Kingdoms have their periods; Let Sparta, and Babylon, and Nineveh witness. 2. We learn that when the Word and Gospel is become a stumbling block, the fall of that people is not far off, as in vers. 12.3. Infidelity and contempt of the Gospel makes God in justice take it quite away from them, as vers. 12. There be 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 fullness be? By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the multitude of the jews that shall be called; the plentiful restoring of the jews, as Paraeus. And thence it follows, that the conversion of the jews shall not be of some small, but of a great and plentiful number. 2. The excellency of spiritual graces wherewith they shall be adorned and beautified after their conversion; and therefore some have expounded the 60. of Isay, to be meant of jerusalem after the conversion of the jews; That then God would beautify the house of his glory, vers. 7. Glorify the place of his feet, vers. 13. That he would again call it the City of the Lord, Zion of the holy one of Israel, vers. 14. That in stead of brass they should have gold, in stead of iron they should have silver, in stead of wood they should have brass, in stead of stones, iron, vers. 17. That the Lord will be their light, and God their glory, 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 clear, the conclusions follow.  
1. Doct. 1 The jews shall be converted in great numbers toward the end of the world: And therefore saith my Apostle at vers. 26. All Israel shall be saved; whereby understand not the spiritual Israel, that is, the people of God consisting of jew and Gentile, though Melancthon and Calvin do so expound it. For, 1. In this sense Paul had not delivered any mystery, as it is called, vers. 25. 2. The Apostle meaneth to minister some consolation to the jews, in hope of their future conversion, which (unless it were more general than in the conversion of a jew) it would have ministered small comfort to the whole Nation, as Martyr and Paraeus make the reason. 3. The Apostle gives this as a reason, why he brings in this mystery, that the Gentiles should not insult over the jews, and therefore had been little to his purpose, if he had not opened some secret concerning some special calling of the jews: and S. Chrysostome expounding that place, Apoc. 7.4. There were sealed of the tribes of Israel 1440. saith, that it is to be understood of the general conversion of the jews. But this point I defer to vers. 26.  
2. Doct. 2 The jews after their conversion shall be endued with excellent gifts of wisdom and knowledge. I will not be so adventurous as some have been, to understand (that jerusalem, that new City which came down from God, Apoc. 21.2. which is said to have no need of the Sun, nor of the Moon; for the glory of God doth light it, and the Lambe●● the light of it) to be jerusalem, or the Church of God after the conversion of the jews; for that may seem to be meant of jerusalem which is above; yet do I think that saying of the Prophet, either to be meant of them, or may be fitly applied unto them, Isa. 24.23. when after many days they shall be visited, and come out of prison, the Moon shall be ashamed, and the Sun ashamed, when the Lord of hosts shall reign in mount Zion, and in jerusalem, and glory shall be 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 Sun and Moon shall be darkened in comparison of them; The light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold 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. Verse. 13 For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify mine office.  
THe second end that God had in rejecting of the jews, was the salvation of the Gentiles, and in the end the conversion of the jews again; so that he aimed at the welfare of both, now in this verse he illustrates all this by the end of his Ministry, and showeth that he doth do and meditate the same; that in his preaching he proposeth the same end that God did in rejecting the jews, to wit, the salvation of the Gentiles, and by them the conversion of the jews. 
Di●idi●se Apostolus inter Gentes & judaeos, & tam horli quàm illorum salutem ●●d 〈◊〉 ●os●endit.  The Apostle divides himself between the Gentiles and the jews; and shows that he 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 he preached the salvation of the Gentiles.  
The parts of his speech are two. 1. How God graced him with an Apostleship and Ministry. 2. How he labours to grace and magnify it: But before I come to these, observe somewhat out of the direction of his speech. I speak 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 be Saints, Rom. 1.7. But here handling particularly the cause and case of the jews, 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 go preach to the jews: whence I observe a double affection, the one in Paul toward the Gentiles, the other in the Gentiles toward Paul. Paul's affection to them, in that he would have them think, that though he spoke of the jews, yet it was with respect to their good and benefit; all that he did was for their sakes, and gives us this plain note,  
That though the Preacher speaks 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 speak it unto you. When we speak to you of the faith of Abraham, it is for your learning: 1. That you may rest upon God's promises. 2. Sacrifice those things that be 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 learn the lesson of Solomon, Prov. 3.9. Honour the Lord with thy riches, and with the first fruits of all thine increase. When of jerusalem, that you may not trust to any outward prerogatives; but if you sin, down you must as well as others: when we speak to you of Sodom, it is to teach you to take heed of pride, fullness of bread, and idleness, these were her sins when she was destroyed, Ezek. 16.49. When of Peter, that you may learn the weakness of the best man's saith, and that without God's assistance we shall yield to every weak and small temptation. When of the thief upon the cross, that you may learn, that Heaven's gate is never shut, when penitent sinners knock, but that while life lasteth, there lasteth hope of mercy also: whatsoever we speak, it is for you; of whomsoever we speak, it is to you, Use. it is for your welfare and benefit.  
Learn from hence the wonderful 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● believe; the fall of the jews will light upon thee if thou believe not. Think not, when we speak of Sodom, jerusalem, Babylon, etc. that we speak of things that concern thee not; for thou art lerusalem, if thou kill the Prophets and stone them that are sent unto thee; thou art Sodom, if thou live in uncleanness; thou art Babylon, if thou live in pride; and whatsoever we speak either of jew or jerusalem, of the preserving of some or overthrow of others, all is for you and to you: The next is the people's affection toward Paul.  
They feared that he should leave them, Doct. and turn to the jews. Good people will stand in fear of leaving and losing their godly Teachers, which are set over them, and labour for the happiness and salvation of their souls: For that is the reason of Paul's speech, Vob● dico, I speak it unto you. Will not a child be loath to leave his father, & a tender infant his mother, whose breasts he hath sucked? How will it grieve their souls to part with them? But the Preacher he is the father that beggars' men unto God, In Christ jesus I have begotten you through the Gospel, 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 travail to bring forth one of you; Gal. 4.19. My little children, of whom I travail in birth again, till Christ be form in you. How then can they endure to part with them? Many can, and therefore it seems they are not begotten: But they are converted, in whose hearts God hath wrought grace by their Ministry. There is nothing that can grieve them more than such a loss; What loss is it for a man to lose his eyes? They are the Seers, 1 Sam. 9.9. What josse 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 dark place, 2 Pet. 1.19.  
Learn from hence, whether a Preacher hath wrought goodness in your heart, or no, If he have, you will be loath to forgo 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. Every man loves them by whom be gains, etc. And so I come from the direction of his speech to the parts of it. And, 1. how God graced him with the Ministry & Apostleship. The word is taken sometimes in an equivocal & improper sense, and that is sometime in the better sense; as Andronicus & junia are said to be notable among the Apostles, Rom. 16.7. viz. in a large signification; as Titus & others are Ambassadors or Apostles, 2 Cor. 11.13. Sometimes the word is used univocally, and properly, and that either in a kind of excellency, as Christ is called our High Priest and Apostle, Heb. 3.1. Or else it is applied to the chiefe Ministers of the new Testament, which were properly called Apostles. S. Hierome makes four kinds of Apostles: 1. Some were ordained only by God, as Isay, jeremy, and the Prophets. 2. Some ordained of God, but by men, as Moses consecrated Aaron to be High Priest, and joshua to succeed him. 3. Some are sent by men, and not of God, which are thrust into the Ministry 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 dignity of the Apostles in the new Testament; and sometimes it signifies those that were ordained of Christ to be of equal authority with the 12. Apostles, such as were Paul and Barnabas.  
The grace and excellency of an Apostleship consists especially in these points. 1. They were immediately called by Christ to preach his Gospel thorough the world; Go teach all Nations, Matth. 28. And it is no small credit to be God's Herald at arms, to be Tuba Evangelica, God's Trumpet, both to give warning of a fight, and to sound the retreat, to proclaim peace, and rest when the combat is done; to deliver God's will, to stand in his room, to plead his cause and speak for his honour, can be no mean or small prerogative. 2. The Apostles were such men as had known Christ in the flesh, were eye-witnesses of his miracles, and heard his Sermons, as in 1 joh. 1.3. That which we have heard and seen, declare we unto you; His glory 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 he was taken up, Acts 1.9. And though S. Paul had not known Christ in the days of his flesh, yet he saw him being immortal and in glory by revelation, as Augustine and Lyranus affirm on 2 Cor. 12. Thirdly, they could discern canonical books of Scripture from others, they had the keys of the Kingdom after a more special manner, that whatsoever they bond in earth should be bound in heaven, etc. as Peter bond up the sin of Simon Magus, and pronounced sentence against Ananias and Saphyra. Fourthly, they had power to work miracles, heal diseases, cast out Devils, yea Peter very shadow, Acts 5.15. and Paul's 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, joh. 16.13. Lastly, they had the gifts of tongues, whereto Pererius adds further, that they had another special grace, that speaking in their own tongue, yet men of diverse languages did so understand them, as if they had spoken diverse languages; and of the same opinion is Erasmus Annot. in Act. 2.8. But I incline to the judgement of Beza, who shows 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 as much as I am the Apostle of the Gentiles, therefore I speak to you Gentiles; for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamdiù, as long as I live. I speak to you Gentiles, as Origen thought, and is the translation of the vulgar Latin; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quantùm, or quatenùs, nothing the cause, because I am your Apostle, therefore I speak to you. I might note, 1. That no man was ever so fare gone in sin, but God could call him home again, Paul once a persecutor, now an Apostle. 2. God is so fare after conversion from thinking a man the worse, that he will place him near to himself, Paul now an Apostle. 3. God's providing of means for them whom he will save; The Apostle of the Gentiles: But these are not so proper to this Text; but that which I chief note is the Apostles drift, That his chiefest care was to speak 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 chief to intent their good and welfare. Is it a City, watch to keep it; is it a field, study to till it; is it a spouse, study to adorn her; is it a flock, study to feed it; saith Bernard. If a City, than he must labour to build & defend it, à vi tyrannorum, à fraudibus haereticorum, à tentationibus Daemonum; from the violence of Tyrants, from the deceits of Heretics, from the tentations of the Devil: If a Spouse, he must labour to trim her, that she be 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 virtues kindled in them by the Spirit; as Mollerus on Psal. 45.13. If it be a field or vineyard, he must labour both to gather out of it the briers and tares, and to sow it with good seed, and then to watch for fear the envious man sow tares in it. If it be a flock, he must drive them to the green pastures of God's word, and lead them out by the waters of comfort, Psalm. 23. When Christ in joh. 21. asked Peter thrice, Simon, lovest thou me? 1. Plusquàm tua. 2. Plusquàm tuos. 3. Plusquàm te. More than thine, more than thyself; as Bernard expounds it: and Peter still answered, Yea Lord, thou knowest that I love thee; Christ gives him this mark to know it by, Pasce oves, pasce agnos, it may be known by thy care in feeding my lambs, and tending my sheep; I have set watchmen upon thy walls (O jerusalem) which all the day and all the night shall not cease; and ye that are mindful of the Lord keep not silence, Isay 62.6. Son of man I have made thee a watchman, Ezek. 3.17. By which metaphor it may appear, that as in times of war the watchmen are tending all the day in their watchtowers, 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 always in their watchtowers, but especially when the night of errors ariseth; they must remember that in Act. 20.28. Take heed to yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church which he purchased with his own blood. When I remember that saying of jacob, Gen. 31.40. I was in the day consumed with heat, I was parched with frost in the night; and read of the shepherds watching their flocks in the night; then do I consider their early rising, and late going to bed, how their eyes have not time to sleep, nor their eyelids to slumber, nor their heads to take any rest from tending the souls 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 oars, whose arms must row the ship of Christ to shore, yea the winds being conspired against them. Excellently 
* Face 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.  Gregory: We have received the names of Friests, not to rest, but to labour, that we may be found in work that which we are sealed in name; that we may give a good account that day, when God shall say, Restore my sheep, or your souls; all his work must be either to pray for his people, or to teach his people. God forbidden 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 lurk amongst them, sometimes devising remedies which may heal 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 magnify it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I magnify mine office, with gravity of manners, with maturity of counsels, with honesty 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 himself with good manners, enlarging his care of the salvation of all. I magnify, by diligence and faith, by life and doctrine, saith Origen. 
a Non ●p●bus, non vestibas, hae● sunt oruamenta sophist●a, sedut multi convertantur ad Dei● 2  minister. 〈◊〉 sit efficax in cordib audiet.  Not with wealth and garments, these are sophistical ornaments, but that many may be converted to God: Secondly, that my ministry may be effectual in the hearts of the hearers, saith Martyr. 
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 (unless it eures the soul) is rejected, say the Magdeburgenses out of Ennodius: but pret: osum pastoris diadema etc. The precious diadem of a Pastor consists in this, 
c  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 lories, with a godly custody he, watcheth over them, that he makes them decline from evil, as Gregory on 1 King. 1. Then Paul is said to magnify his ministry, if he can win both jews and Gentiles unto God, as 1 Cor. 9.19. I have made myself servant to all men, that I may win the more: to the jews I became a jew, I am made all things to all men, etc. From all, this conclusion follows in general:  
It is the duty of every Minister of the Gospel, so to preach, Doct. and live, as that he may honour and grace his calling and ministry: he must for life be unreprovable. 
Accipimus his injurias, quibus impis optimè ● eritis nunquam non gravarunt. B● ere in 1 Tim. 3.6.  1 Tim. 3.2. We here receive injuries, with which the ungodly never have not burdened the best deserving, saith Bucer. For knowledge he must be able to teach, 1 Tim. 3.6. Bonaventure requires three things to the honouring of the ministry: 
Tract. de Christi paupertate. In Apo: cap. 2.  1. Authority; 2. Truth; 3. Profit. Aquinas saith, there must be in him that will grace the ministry, 1. Charity to love: 2. Magnan mitie to sustain: (Clausa domo tenere, was the complaint of Hyperm●estra) 3. Severity to extirpate evil: 4. Humility to shun pride: 5. Stability to persevere: 6. Valiantness to do vehemently: he must have clearness in knowledge, servency in life, shining and burning like john Baptist, 
Arden's in seipso vebimentia ●steritate, arden's erga Christum amore, erga peccantes incre●atione.  joh. 5.35. he was lucens exemplo, verbo, shining in example, in word: he was burning in himself with vehement austerity, burning with love towards Christ, with chiding towards sinners, saith Bernard.  
Here I should first lay down the duties of good Ministers, how they ought to live and preach, that so they may magnify 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 ministry, and many that sometimes do preach the Gospel, discredit the Gospel; many that are screwed (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 known well enough; I wish it were to be excused: I spare the handling of it in this audience: 'tis a thing rather to be lamented, than preached and published; it is too well known in Gath, and published in the streets of Askelon: I pray God we might live to see the day, that they who have authority would either resorme, or root them out of the Church; that they who banish dead idols out of Church windows, would not set living idols in our pulpits: That they would not set them to speak against drunkenness, who be tosspots themselves; against Laodicean lukewarmness, who be hollow themselves; them to pull down sin in others, who hug 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 sick man must be cured by such a Physician as hath the plague and sore running upon himself. But what I leave in this unspoken, I shall find in the next verse, which is the other end of Paul's preaching and ministry.   

VERS. 14. If by any means I might provoke them of my flesh to follow them, and might save some of them.  
HEre be two ends of Paul's preaching and ministry: 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 pains that he takes, if by any means; 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 God's children should be at an holy emulation and strife who should be nearest unto God; and secondly, the good that we see in others should be strong provocations for us to follow them: Be followers of me, saith the Apostle, 1 Cor. 4.16. I come to the second end of his ministry, Doct. save some of them.  
The end whereat every good Minister must aim is the salvation of souls. 
Praelatus deb●t prodisse, non praesse; nec● proprium ambire commod my sed animal 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 own profit, but the salvation of souls. What is Paul's hope, or joy, or crown of rejoicing? are not you it, in the presence of our Lord jesus Christ at his coming? Yes etc. 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 aim at that most whereby God is glorified most, and that's the salvation of souls; he is glorified in the wickeds destruction, but he glorieth more in the salvation of one that believes and reputes, than in the condemnation of a thousand that die impenitent. Secondly, because the Minister must answer for his people's souls, as the Apostle speaks, Heb. 13.17. They watch for your souls, as they that must give account unto God. He i●●o to watch, 
Vtetiamsi sanctè urvat, & perdite viventes arguere erub●scat, aut ●ctuat, cum o unibus qui (ertacent●) periere perit. Prosp. Aquitan. Devita contemplate. 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. Son 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 do not speak, etc. Hence ariseth to a Minister a great care, he must care for souls; and great danger, he is in danger of damnation, if he lose one of his people's souls; and therefore I think that Chrysostome might well use that speech of his, 
Non arbit or inter Sacerdotes maltoes essi qui salvi siunt, sed multo plures qui per. unt. Clnys. in Act. Asost. Homil 3. Apud Stobaeum, cap. 49.  I do not think that among the Priests many are saved, but many more that perish. If one of us have ten thousand souls to feed, it is many thousand times more easy for you to go 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, Use 1 who preach only 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 only; who come always from Placentia, never were at Verona, to use the words of Lauster on Esther. These men wrong themselves, for they bring other men's blood 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 iniquity, and reclaim them not; they see them in the fire, and they help them not. It was the saying of Sigismond the Emperor, 
〈…〉 'em 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 slays his enemy, that spares him; and these Ministers do kill you for want of speaking. That which Ausken saith of God, God sometimes by sparing rigeth, is most true of the Minister, he kills you by forbearing to let you blood, and to lance your sores; He that is to be burned, bewaileth, and yet is burned; he that is to be cut, bewaileth, and yet is cut: saith Augustine. The sick weeps, yet the Surgeon cuts him; he laments, and yet the Surgeon sears him; whether is this cruelty, or pity? He rageth against the wound, that man may be cured; for if the wound be handled gently, man is destroyed.  
Secondly, Use 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 mouths and purses, to woo and solicit their rich promotions; but can have no leisure to open their mouths to preach; that a man may say as Seneca in another case, Small cures speak, 
Cu●aeles ●●loquunlto, ngentes slupent.  great ones are dumb. When with Demoslhenes in Gedius, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bull in the tongue, than they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati, suffer a kind of squman cie, they cannot speak.  
Thirdly, dangerous is the case of those, Use 3 who be dumb dogs that cannot bark, who take upon them this holy calling, and yet can preach no more than Harpoerates the Egyptian, who was always painted with his singer in his mouth, as Erasinus notes, who are like to those Idols, Psal. 115. That have mouths but speak not: Ant Vacunales stant que sedent que fucos. 
O● d●● ast●b. 6.  They are Vacuna's Priests, and she sittest Mistress to bestow a livery upon such Drones. They are such to whom God will say, Why stand ye idle the whole day?  
Fourthly, dangerous is the case of those, Use 4 who in stead of saving, destroy the souls of their people; sometimes sowing heretical and wicked doctrine, sometimes by a wicked and sinful life: To whom God may say, as Psal. 50.16, 17. 
jonovi m●●i to jua, & otiosa ●anus. Lucida lectiveita, & tenebr ●sa vi●a, monsir esi res est.  A tongue that speaks great things, and an idle, hand: A ●l●ere doctrine, and ●darke life, is a monstrous thing. Loquere ut vide in; Speak as I may see you, was the Philosopher's rule; which is the salt of too many of my brethren, who do more hurt in the week day (by yoking themselves with a pack of good fellows) than they do good on the Sabbath, by many of their lean and soule-starving Sermons: I come to a second note from hence.  
The Minister of the Gospel is the instrument which God useth to save the souls of his people. And therefore although God be the Author and efficient cause of salvation, yet the Minister is said to save, because he is a co-worker. So the Apostle, 1 Tim. 4.16. Take heed to thyself and to doctrine, continue therein; for in so doing, thou shalt save both thyself and those that hear thee. In jam. 5.20. This know, that he which converteth a sinner shall save a soul from death. In Mat. 18.15. If he hear, 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 God's Saints: So that a good Minister of the Gospel is said to save men, either by working in them faith, as Rom. 10.17. Faith is by hearing, or by laying down the danger that comes by sin, as Moses did to Israel, Deut. 30.18. I protest you shall surely perish; or by preaching that word, which if a man keep, he shall never see death, joh. 8.51. In brief, he that converts souls doth save them, but he converts souls, jam. 5.20. He that begets souls doth save souls, but the Minister begets them, jam. 1.18. He that so instructs, reproves, exhorts, that he makes man absolute and perfect, doth indeed save; but that is the Minister out of the word, 2 Tim. 3.17.  
And if he be the Minister of salvation, how careful should you be in hearing him. 
Use. Devita Constant. lib. 4 c. 33.  Eusebius reports of Constantine, That when he had long heard disputations concerning God, they being about to break off, he would not suffer them, and when they entreated him to sit down, 
Nesas est habitis d● Deo disputationibus, etc.  he answered; It is a wicked thing, whilst disputations are held concerning God, to sit down. 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 doors, and you have not stirred to gather it; the word of wisdom been uttered, and you have shut your ears against it? the Sun hath shined, and you have been not like the Persian, or the Stoic in Lactantius, that adores and worships it; 
Instit lib. 2. cap. 5.  but like the Atlantes in the Comment upon Lactantius, who cursed the Sun 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 God's wrath, if you neglect so great salvation, as hath been preached unto you.  
2. If they save souls, how high and admirable is their calling, how wonderful 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 wooden were to be used in the Sacrament; Boniface Bishop, and afterward Martyr, makes answer; That in former times they had golden Ministers and wooden Chalices, but now they had many golden Chalices, but wooden Priests: If they save souls, with what comfort may they labour? If they save your souls, what love should you bear them? How careful should you be that they may not want any encouragement? If they save souls, how glorious shall they shine? Dan. 12.3. And so I come to the pains that the Preacher takes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doct. If by any means: The Preacher of the Gospel must spare no pains, neglect no means to gain souls. 
Quod somnum laboribus vendidit. De causis corrupt. artium, lib. 1.  That which Vives reports of Cleanthes, That he bought sleep with his labours. That which Laertius reports of Aristotle, that when he went to sleep he had a brazen globe in his hand, and under his hand a basin, that by the fall he 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 every faithful Minister of the Gospel: His toil is like the heavy and restless labour of jacob, when he kept Laban's sheep; In the day I was consumed with heat, parched with frost in the night, and sleep departed from mine eyes, Genes. 31.40. Or like those good shepherds at Christ's birth, that were tending their flocks in the night, Luke 2. His pains must be in these two, praying, and preaching, as 1 Sam. 12.23. God forbidden 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 witness, whom I serve in my spirit, in the Gospel of his son, that without ceasing I make mention of you always in my prayers. He must pray; He desires mercy for thee, who threatenest him; he feels thy wound, which thou thyself feelest not; he sheddeth tears for thee, which thou thyself shedst not, saith Cyprian. He must preach in season, out of season, 2 Tim. 4.2. And all this he must willingly do for the gaining of souls; adversity is an heavy thing, yet this must he endure to win souls, 2 Tim. 4.5. Persecution an heavy thing, yet he must endure it to win souls, 1 Cor. 4.12. We are persecuted, and we suffer it. Death an heavy thing, and yet God's Minister must endure it to win souls, as the Prophet did, jerem. 11.21. Separation from God an heavy thing, yet the Ministers must endure it, rather than not gain souls unto God, as Moses, Exod. 32.32. and Paul, Rom. 9.3.  
This is the duty we own to you; think ye, Use. you own us nothing for it, are we appointed as drudges, and you not tied to respect us for our work? Yes, you own more than you mean to pay. 1. Obedience, Hebr. 13.17. 2. Honour 1 Tim. 5.17. 3. Love and singular love, 1 Thess. 5.13. 4. Continual and fervent prayer unto God, Ephes. 6.19. and 2 Thess. 3.1, 2. That we may be kept from evil men. 5. Temporal things for the spiritual 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. We willingly compound with you for the one half of what you own 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 near unto us; Simon, confirm thy brethren, Luke 22.32. First, look to our own hearts, then to our own houses, then to our own 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. Verse. 15 For if the casting away of them be the reconciling of the world, what shall the receiving be but life from the dead?  
THis is the second argument to persuade the Gentiles not to boast against the rejected jews, taken from the hope of their restoring: because though cast off, yet shall they be received again; therefore boast not against them. The words seem to contain two main parts: The one, the fearful and dangerous estate wherein the jews 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 be delivered from the danger, in these words, Their receiving shall be life from the dead. Though a man be dead, there is hope to live again; though a tree be withered, there is hope that when winter is passed it may wax green again, Such is the estate of the jews.  
In brief, the argument is taken from the less to the greater, thus, If their casting away were good, how much more their receiving; and so being an hypothetical proposition, it consists of an antecedent and a sequel. From the antecedent I observe: That God never gives way to any evil, but for a good end and purpose: their fall was suffered for this end, to reconcile the world unto himself, as in the eleventh verse.  
I come to the sequel, wherein were noted, first their danger, dead; secondly, their hope, received to life from death. From the first note, That living in sin, out of favour with God, Doct. is to be in the estate of a dead man. The dead shall hear the voice of the son of God, joh. 5.25. If you ask who be these dead, surely you need not go down into the vaults of the earth to seek them, they are buried above ground, they are dead souls in living bodies. That body is their tomb, 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 speaks, and drinks, and swears, and fights, and does all other acts which now adays 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 judge of life Christ jesus, 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 soul with God, which is made by the grace of the holy spirit dwelling in him; for as the life of the body is the soul, so the life of the soul is grace; and where that is wanting, well may the body live, but the soul is dead, as Paul speaketh of the widow, 1 Tim. 5.5. Such dead men are all by nature, dead in sins and trespasses, Ephes. 2.1. yea dead even from the womb, and (if I may so speak) still borne; for no man brought grace into the world, nor sucked it from his mother; he is made, not borne a Christian. The word Soul 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 soul of man; sense and motion: if man in the estate of sin hath either, I will confess 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 dreams of aspiring higher. Tell him of a journey to heaven, 'tis not in him to will it, 'tis not in him once to think of it, 2 Cor. 3.5. Now if this man may be said to live, which manifests life neither by sense nor motion, than stocks and stones, and the dullest of spring of the elements may as truly be said to live. So that we 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 Angel of the Church of Sardis, Apoc. 3.1. Thou hast a name that thou livest, but thou art dead.  
Hence learn first the error of the Pelagian and his natural son the Papist, Use 1 who will defend man in sin, and without grace, not to be dead, but half 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 himself, and he is dead to all good actions. Fourthly, Paul could not find any good thing in himself, Rom. 7. Yet in this point I can make it good out of Bellarmine and others, that they neither speak nor write what they think.  
Secondly, Use 2 the lamentable case wherein naturally we are borne, dead in sins and trespasses. Thirdly, in what fearful case they are that live in sin; in grace dead, in soul dead, in Gods account dead; and therefore how little honour we should perform to them, how base they are in respect of the sons 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, etc. 
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 rejoice in this, but in that their names were written in the book of life, Luk. 10.18, 19 Wherefore if you affect either glory, or honour, or life, see where you must seek it; seek them not at Court, those be like glasses, saith Augustine, bright and brittle. Moses had rather be the child of God, than to be called the son 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 jews; for though light be risen to the Gentiles, yet while the jew remains in blindness, 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 jews suddenly shall follow the resurrection from death to life: So Aquinas out of Origen and Chrysostome. I will not show my dislike to any of these, yet that which I observe is different: That we should not despair of the jews, though now they be out of favour, and seem to be dead; Though a man be dead, he may live again; though buried, he may rise again; though out of favour, he may be received again; though he run away with the prodigal, he may return again; though he be fallen, yet he may rise again. If a man be never so fare gone, we should not despair of his amendment and reformation. What people in all likelihood farther gone than the men of Ephraim? They willingly obeyed the commandment, that is, of jeroboam, Hos. 5.11. and when the Lord told them that they were sick, and would have cured them, than went Ephraim unto Ashur, and sent to jareb King of Assyria. This was added to his former sins, 
Hoeaccedu ad superiora peceata.  saith Mercer: yet if once they say, Come, let us return to the Lord, 
Ho est, tantum piccavit, ut e● Sedoma comparata justa videatur.  then after two days he will revive them, and they shall live in his sight, Hos. 6.2. What City so fare gone as jerusalem? She justified Sodom and Samaria, Ezek. 16.51. that is, She sinned so much, 
Aug. contra Faustum Manachaum. lib. 22. cap. 61.  that Sodom compared to her might seem righteous, saith Augustine. Yet will the Lord gather her (as a hen gathereth her chickens) under his wings, Matth. 23. What man so fare gone as Manasses, who built altars to strange gods, sacrificed his sons to Moloch, gave himself to witchcraft, charming and sorcery, used them that had familiar spirits, and did evil in the sight of the Lord to anger him? Yet being in tribulation, when he prayed and humbled himself greatly, than the Lord heard him, and was entreated, 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●● 〈◊〉 cue abo●us, & ●●ssa quia om●●pot●s, ipse contra fratrem ●d vinae 〈…〉 nam cla●dit, qui Deum credit aut no● velle, aut 〈…〉.  The wickedness of the wicked shall not hart him in the day that he turneth to the Lord. Be the sin never so great, I may say as S. Augustine doth; O man, who attendest to that multitude of thy sins, why dost thou not attend to the omnipotency of the heavenly Physician 〈◊〉 for seeing God will show mercy because he is good, and can because he is omnipotent, he shuts the gate of divine piety against his brother, who believeth that God either will not, or cannot have mercy. And why wilt thou shut him out of heaven, whom Christ hath not shut out of it? David is fare gone in a ●●lterie and murder, Peter in back-●●d●ns, and apostasy, Paul in tyranny and 〈…〉 and God's 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 again. Yet 〈…〉 this to encourage thee on in sinn● 〈…〉 what Augustine saith in the cited 〈…〉 foot or hand be broken, it is with 〈…〉 its first office; if again, ●●t more hard 〈…〉 third time, not without much pain; if daily, I judge not of it. But though I may not despair 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 condemn thee. I will hope God will show thee mercy; but thou without repentance must feel his justice: Be thou never so fare gone, yet return to the Lord as thou art commanded, and God will bestow upon thee that mercy which he hath promised. But I leave this, and proceed to touch the instrument wherewith the jews are fet from death to life, The Gospel.  
In john 5.25. 
In johan. tract. 22.  The dead shall hear the voice of the Son of God, and they that hear it shall live: which Augustine expounds of the raising of men dead and buried in infidelity and sin, at the hearing of the word: 
Transeunt a morte infidelitatis, ad vitam side.  They pass from the death of infidelity to the life of faith: I am not ashamed of the Gospel, for it is the power of God unto salvation to every one that believeth, Rom. 1.16. that is, an effectual instrument of power, as Paraeus and Beza expound it. In this God reveals his true and absolute righteousness, with which life and salvation is always joined, and by the ministry of the word is salvation conveyed and communicated to all that obey it; and is therefore called the arm of the Lord, Isa. 53.1. whereby he can open the graves of sin, wherein men are buried, and restore them to their lives again. Man without faith is dead, and faith is that which makes the soul alive. Augustine upon the words of Christ to Lazarus, joh. 11.43. Lazarus come forth, saith, that surgere to arise, is credere to believe, to come forth is to confess; and that which Christ said at the 44. verse, Lose him and let him go, 
S●lvi 〈◊〉, & 〈…〉.  is true of the Minister of the Gospel, who by the word looseth the bands of sin and iniquity, wherein they were tied. I might tell you of james, Andrew, and Matthew, and the rest; but I will only remember you of S. Augustine, 
Aug. Cons. 〈◊〉 8 〈…〉.  as he writes of himself, that when he sat 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 book of God, and read the first place he light upon: he took the book and opened it, and he hit upon Rom. 13.13, 14. Not in gluttony and drunkenness, not in chambering and wantonness, not in strife and envying; but p●t on the Lord jesus 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 mortal child; but he that begets by the Word may say, I knew I begat an immortail one: Hereupon it is a manifest mark that we are alive, if we bear a love to the Word whereby we are begotten; no better sign to know that thou art a son, than thy love to that which begot thee, and it is the Word that begets us, 1 jam. 18. & 1 Pet. 1.23.  
Hence, Use. first learn to apply this Gospel unto our own hearts, and this medicine (that quickeneth the dead) to our own souls. The Gospel is like to a medicine, excellent only in the application; Think that every promise thou hearest belongeth unto thee, every precept thou hearest pertaineth to thee, every word of reproof takes hold of thee; If I be convinced of any sin, I will endeavour to reform it; if I hear of any judgement, I will endeavour to prevent it; if I hear of mercy, I will surely embrace it; if I hear of a garland, I will run for it; of a crown of glory, I will sight for it, if I have formerly presumed to sin, because God is merciful, I will now tremble at his judgements; if formerly despaired, because of mine own sin and God's justice, I will now cheer up my drooping heart, for mercy rejoiceth against judgement; if thou be never so sick, apply this Gospel to thy soul, this will heal thee, as it did the Leper, Matth. 8.3. If never so blind, apply this Gospel, this will cure thee, as it did Bartimaeus, Mark. 10.52. If never so long dead, apply this Gospel, it will make thee alive again, as it did Lazarus, joh. 11.43. But apply it to thyself, not to others; Be not like graceless Spendthrifts, that say; O, there were good lessons against this greediness, not like the Usurer, there were good lessons against prodigality and unthriftiness; not like the strict Pharisie, O, there were good lessons against liberty and licentiousness; not like the atheistical and lose companion, O, there were good lessons against preciseness. This is to be like those Lamiaes or Gorgones, mentioned by Caelius Rhodoginus, who can find means to cure others, but none to help themselves.  
Secondly, Use 2 let us (who enjoy the Gospel) show some signs and fruits of a spiritual life, that it may appear that the Gospel 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 Gospel) that bringeth salvation to all men hath appeared, and teacheth us to deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly in this present world: soberly towards himself, righteously towards his neighbour, godly towards God, as Aquinas speaks. Let us lead such lives, as beseems the Gospel of Christ, having our conversation honest, walking in the Spirit, giving good example, doing of good works, as living, but ready to dye, having our bodies on earth, but our mind and conversation in heaven; not spending our days in eating and drinking, but thirsting after righteousness; not putting on robes and costly ornaments, but putting on the Lord jesus Christ; not seeking sinful pastimes, but making melody to the Lord in our hearts; not rejoicing in jests and merriments, but in Psalms, and hymns, and spiritual songs; not laying up treasure in earth, but in heaven; not waiting for honours and preferments, but waiting for the coming of the Son of God, and for that glory which shall be revealed. And so I come from the proposal of this second argument, to the proof and confirmation of it.   

VERS. 16. For if the first fruits be holy, so is the whole lump; and if the root be holy, so are the branches.  
IT is the confirmation of the second argument, from the hope that the jews shall be restored, because an holy people shall not be cast off for ever: but the jews are hereditarily an holy people; therefore shall not be cast off for ever. Of this argument, the assumption, or minor only 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 corn; 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 juice, and the sap or moisture 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 jews came was good, therefore they are good also. Who are these first fruits, and who this root is? I cannot believe 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 believe with Chrysostome, & the whole stream of modern writers, that by the first fruits, and the holy root, we must understand Abraham, Isaac, and jacob, with the rest of the patriarchs, 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 lump; 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 mercy on the first fruits) will have mercy on the rest, he (that loved the root) will also set his love upon the branches; from whence note in general. 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 back unto God again: For though authority have dashed and canceled that Law of Moses concerning the paying of tithes; yet God's 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 fatherless, and to the widow: The Lord is Landlord of the whole earth, and of all that is in it; man is but God's 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 be paid to the Levite, some to the stranger, some to the widow, some to the poor and fatherless. So that such men as hold much from God, and will not pay back unto God again that which is his own, are such as God will at last turn out of doors.  
2. Doct. 2 The promises of God (made to godly Fathers) belong to their children also: And that one promise made to Abraham, must be the judge of all others; I will be 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 fare off, Act. 2.39. But I come to sift the words more particularly; If the first fruits be holy; the first main 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 drink of the grape, unless they had first offered it to some God, Pluturch. Symposiac.  
4. Doct. 4 Gods promises made to the Fathers shall be fulfilled to some of their children, though not to them all; and in God's appointed time, though not so soon 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, he will fulfil it in Isaac, though Ishmael be rejected, Genes. 21.12. If he make the same promise to Isaac, he will fulfil it in jacob, though Esau be reprobate, Gen. 27. If the same promise be made to jacob, and jacob die many hundred of years before, yet some of his children shall inherit it; yet am not I come to the pith of my Text, and therefore there must be 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 faithful Abraham: And this holiness which is derived from the fathers to the children, is nothing but an inward and inherent benediction of the covenant made between God and the fathers; God hath bound himself 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 amiss to answer a few objections.  
1. If the jews be holy branches, Quest. 1 because descended of an holy root, and therefore we 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 stubborn people; and that the Lord covered them with a spirit of slumber, Isay 29.10.  
Whereto I answer, Answ. that the jews 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 fullness 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 fullness of time to be called again.  
2. Quest. 2 How can the children of holy parents be holy? whereas both Scripture and experience teach that the holiness 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 thief, or shedder of blood, that son shall die the death, vers. 13. The holiness of his father can do him no good. Besides this, Christ himself calls the jews sometimes a generation of vipers, sometimes the sons of the Devil, joh. 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 josias, and good josias hath wicked Sallum and jehojakim.  
Whereto the answer must be, Answ. that here is not meant a personal and habitual holiness, but an hereditary holiness of the whole Nation; the former is not traduced from parents to the children, the other is: personal holiness is a quality infused by regeneration, confirmed & increased by the exercise of holy actions, whereby a man is made conformable to the Law of God, and gins to please God, as the holiness of Abraham, Isaac, and jacob. This is not found in every Israelite, but only in the regenerate; nor propagated from Abraham to all his posterity, for Ishmael and Esau had it not; nor doth the Apostle mean it in this place; here ditarie holiness common to the whole Nation is an outward dignity, 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 calls holiness; and from this the Apostles argument is good: If the root be holy, that is, covenanted to God, than the branches are holy, that is, within the same Covenant.  
3. Quest. 3 Whereas we 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 engrafted; the sap, and the moisture, and the fatness of the root is conveyed to both. We Gentiles (though we be not the natural branches) yet are the natural cut off, and we engrafted in their stead, as the Apostle shows at vers. 17. Thou being a wild olive tree, was grafted in for them, and art made partaker of the root and fatness of the olive tree: So that we are succeeded in their right, and therefore (me thinks) the reason is good. If their sons were by the right of the Covenant borne jews, 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 only confirmed; so in Baptism, the same right is not conferred, but sealed. Whereupon Tertullian calls Baptism the signing of faith; Chrysostome, the seal of faith, Basil, the seal of faith; and Augustine, the Sacrament of faith. By all which it appears, that there is no grace before Baptism: Therefore Hierome says well, 
Nos non nasci Christianos', hoc est, conditione naturae, sed renasci Christian●s, hoc est, conditione gratiae.  We are not borne Christians, that is, in the condition of nature; but we are regenerated Christians, that is, by the condition of grace: Wherefore ignorant are those men, and foul are those mouths, who affirm that infants dying without Baptism are damned. Christ saith, 
Mark. 16.16.  He that shall believe, and be baptised, shall be saved; 
Qui non est baptizatus, sed qui non crediderit condemnabitur.  but he that will not believe, shall be damned; He saith not, He that is not baptised, but he that believeth not shall be damned. S. Augustine (who was harsh and unfound enough in this point) confesseth, 
Ad Scleucian. Epist. 108.  that Baptism of fire or blood, is called Baptism as well as that of water. And S. Ambrose, in his funeral Oration at the death of Valentinian, who was slain when he was but Catechumenus, 
Regnare cum Christo in coelis, ●tsi tincius non erat.  affirms that he did reign with Christ in the heavens, although he was not baptised: For though God have tied us to use it, yet he hath not tied himself to it; for he doth not save all that are baptised, and yet will save some that were not baptised; & as amongst the jews, they were not all condemned that died without Circumcision; so neither are all they now that die without Baptism. In 2 Sam. 12.18. David's child died the seventh day, which was before the day of Circumcision, and yet saith David, I shall go to him, vers. 23. God calls them his sons, Ezek. 16.20, 21. so I come to the third argument.   

VERS. 17. Verse. 17 And though some of the branches be broken off, and thou being a wild olive tree waste grafted in for them, and made partaker of the root and fatness of the olive tree, boast not.  
THis is the third reason, taken from the twofold condition of the Gentiles; the one showing what they were in former time; the other, what now they are. They were branches of a wild 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 jews, 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 wild olive tree, without the compass and hedge which was about the Lord's 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 bestows 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 fatness, that is, of all the privileges and benefits of the covenant made to Abraham, Isaac and jacob. I begin first with the condition; of the jews, some of the bracnhes be broken off. First, they were such as thought themselves branches good enough, because outwardly as fair and fresh as any other. And from thence note. Wicked men seek no further, than to have the outward privileges of God's children. Secondly, no outward privilege can acquit a sinful people from God's 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 jews 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 man's 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 son, for the son of the Bondwoman shall not be heir with my son Isaac, Gal. 4.30. The same confirmed to Isaac, and yet, I loved have jacob, and hated Esau, Mal. 1.3. the same confirmed to jacob, & yet with many of them God was not pleased, Rom. 10.5. The jews say they came of Abram, and yet Christ hath censured them to be sons of Satan, joh. 8.44. But this I meet hereafter; I proceed to the twofold estate of the Gentiles.  
The first is, what they were; oleaster, a wild olive tree, quasi olea sterilis, a barren olive-tree. There be two kinds of olive trees that be barren; the one made, as Pliny reports, 
Plin Nat. Hist. lib. 17. cap. 24.  that if a goat do but lick it, it presently becomes barren, and never bears olives more; the other naturally barren, and is here called the wild olive, which hath the shape, the leaf, the bough of the true olive, but it wants the generous juice, it wants the fruits. Such were the Gentiles, they had outwardly the same image and similitude with the people of God, they had some moral virtues like unto leaves, outwardly resembling the good works of God's children, but wanting that generous juice, that is, the graces of God's spirit, without which there is nothing that God accepts. The first thing that may be gathered, is, Doct. The remembrance of former wildness, wherein once we were, should curb us from growing proud of that estate wherein now we are; We were once wild, and must not now insult over those that are as we were. It is the counsel of God himself, Isai. 51.1. Look unto the rocks whence you were hewn, and to the hole of the pit whence ye were digged. Amos was once an herdman, Peter a fisherman, Paul a maker of tents, jacob a keeper of sheep; and you read not (that when Amos became a Prophet, Peter an Apostle, Paul a Doctor of the Gentiles, and jacob a Lord in his Country,) that ever they forgot their former estate, and mean condition wherein they had lived. Amos as mild 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 tentmaker; and jacob as humble when he is a Master and Lord, as when he was a servant and keeper of sheep. This manner of persuading doth God often use to his people; You shall love the stranger, for you were strangers in the land of Egypt, Deut. 10.19. Thou shalt not pervert the right of the stranger, nor the fatherless, but remember that thou wast a servant in Egypt, Deut. 24.17, 18. The remembrance of what we have been should keep us from being proud of what we are.  
Thou camest naked from thy mother, remember this, and be not proud of thy wealth. Thou wast polluted in Adam, remember this, and be not proud of thy holiness. Thou wast a servant, remember this, and be not proud of thy greatness. Thou wast a stranger, remember this, and be not proud of thy privileges. Thou wast a prodigal, remember this, and be not proud of thy new favour. Nabuchadnezzar was once amongst beasts; job once on the dunghill; the Governors 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 mean descent, yet at last growing great, took a silver basin, etc. or like to Fabius in Plutarch, who being advanced to a Consulship, when his own father came to him in a message from the Roman 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 Egypt, a long time almost starved in the wilderness; but being come to Canaan, grow proud on a sudden, and forget not only their former misery wherein they had been, but the hand that made them, and the God that delivered them; He that should have been upright, when he waxed fat, spurned with the heel, etc. Deut. 13.19. Or like to Pharaohs Butler, who being in favour, soon forgot that ever he had been in prison, Gen. 40.23. If rich, we forget that ever we were poor; 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 handful of dust (that flies) hits him in the teeth with his baseness, should be altogether made of dry dust, that's so easily blown and carried aloft into the air above his fellows, though they have the same father, God, and the same mother, the Church, and hope for the same kingdom, heaven, borne alike, and die like, come with nothing, and go away with nothing. The greatest will have no cause to be proud, if he 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 return again, 
●● 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 Bedchamber with great letters; Willegesius, Walligesius, remember whence thou camest; and like jacob when he was grown rich, with my staff came I over this jordan, etc. Gen. 32.10.  
Secondly, the Gentile being like a wild olive, which hath the leaf and outward proportion of the right olive tree, yet without fruit, because it wants the inward form and moisture, gives us this observation; Doct. That without the form of a Christian, which ●s the grace of God's spirit, there is no fruit wherewith God is pleased; because till than whatsoever is done is sin, 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 God's honour; or because there is some blemish in it, because there is in it some stain and tincture of evil, which is not done away in Christ, until they be renewed by the grace of justification, according to the rule, Rom. 14.23. Whatsoever is not of faith, is sin; The best sacrifice of the wicked is abomination, Prov. 15. and so I come from what they were, (wild olives,) to show what they are, that is,  
Engrafted for them, and made partaker of the root and fatness 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 wild, and without fruit, but now full of good fruits. From whence note, Though man before grace and effectual calling were like a barren tree, yet if God once call him, and receive him to grace, he will be fruitful and full of good works. 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. Sobriety. 3. Righteousness. 4. Godliness. Sobriety in himself, righteousness in respect of his neighbour, godliness in respect of God. 5. Expectation of a blessed hope, the appearing of the mighty God, and of our Saviour lesus Christ: So 1 Thess. 4.7. God hath called us unto holiness, and the reason is pregnant. Who usoever God doth effectually call, them he had predestinate before; and therefore they cannot choose but bring forth many good works, as Paul, Eph. 2.10. We are the work manship of God created in Christ jesus unto god works, which God hath ordained, etc. And whensoever a man is effectually called, then is it certain that he shall be glorified; as Rom. 8.30. And therefore such an one cannot but abound in good works, and be filled with the fruits of righteousness, as the same Apostle speaks, Rem. 6.22. Being made servants unto God, you have your fruit unto holiness, and the end everlasting life. That a man may say as Solomon, Eccles. 11.3. If the clouds be full, they will pour forth rain 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 Emperor, who when he had spent a day, and done no good, was wont to lament it in these terms, O my friends, 
O 〈◊〉, diem perduit.  I have lost a day. Othniel will judge, Elias plead, Elisha build, Nehemiah reform, Abigail relieve, Zaccheus restore: If the tree be once good, it will bring forth good fruit; if the ground be once manured and tilled, it will bring forth good corn.  
Learn here to examine, Use. whether you be engrafted into the true stock, by any effectual and powerful calling; if you bear not only leaves but fruit, if ye be filled with the fruits of righteousness, to the glory and praise of God, Phil. 1.11. Ye were once darkness, but now light in the Lord, walk 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 ye shall do, speak the truth, execute judgement, imagine no evil 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, etc. You may see it, 2 Pet. 1, 4, 5, 6. Flying the corruption in the world by lust, join with your faith virtue, with virtue knowledge, etc. Hence is that of our Saviour, a good tree is known by his fruit; if thou be changed from a natural to a spiritual man, from a wild olive to a true olive, from a servant of sin to a son of God, show it by your fruits. But first, let not your fruits be like the apples of Sodom, 
Cap. 48.  mentioned by Solinus. Secondly, when you grow old, give not over bearing fruit, but be as the Palmtree, Psal. 92.13. and bring forth most fruit in the time of age. Thirdly, bring it forth all the year. Religion and virtue must have but two seasons, a spring time and harvest, etc. 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 be one, the Church to be one, and sprung from one root; but the point that I make choice of, is this.  
When men have been formerly sinful, Doct. and now reclaimed, the Lord will think as well of them, and make as much of them as any others. Matthew a Publican, a gatherer of toll and customs, which kind of people were for the most part unconscionable, odious both to God and men, but being once converted, the Lord thinks no worse of him, but takes him near himself; and if he have but twelve that he loves and respects, but twelve that he chooseth to be his Trumpeters, he shall be one of them, Acts 1.26. Paul once a persecutor, that breathed nothing but threatenings, desired nothing but to suck the blood of God's Saints, yet being once converted by a light from Heaven, the Lord thinks no worse of him for his former sin, but takes him near to himself, appoints him a chosen vessel to bear his name, takes him up into the third Heaven, fills him with abundance of revelation above all the rest.  
God deals with sinners, as the father of the prodigal, Luk. 15. So soon as his son was coming (when he was yet a fare off) he ran to meet him, and fell on his neck and kissed him, brought the best robe, and a ring, and killed the fat calf, 
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.  etc. He gives kisses not stripes to his offending son; the force of love seethe not faults, he so healeth his son's wounds, that he might not by chance leave a scar, or the least freckle in his son, saith Chrysologus.  
1. From whence learn: that whensoever God forgives, he also forgets, and if we be good now, Use 1 he will never cast us in the teeth with what we have been, as jerem. 31.34. And though we have been never so fare off, yet if now we be holy, if now turned unto God, the Lord will think as well of us, and do us as much good, and take us as near to himself, as Abraham himself.  
2. Use 2 What we ought to think of men, whom God hath called from their sins: not to think worse of them for what they have been, but to think well of them for what they are. If David have repent, thou must not think worse of him for his sin, but magnify 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 bless God that hath pardoned it. Object not to Matthew that he was a Publican, for he is now an Apostle; to Peter that he denied Christ, for he will now confess him, and lay down his life for him; to Manasses that he was an Idolater, for God hath forgiven him; to the Gentile that he was a wild olive, for the Lord hath engrafted him into the true stock; and when God hath received a man, and forgiven him, it is sin for any man to object it against him. So I come to the third benefit.  
The fatness of the olive tree.] What may be meant by it, see Isa. 55.1, 2. Come buy wine and milk without silver, harken unto me, and let your soul delight in fatness: So the Parable of the feast in Luk. 14. By all which is meant, the gifts and graces that concern salvation in Christ: and in regard that grace is compared to fatness, wine, and honey, etc. We may first learn, That grace & goodness is that which makes the soul fat, and makes man favourable and comely in God's eyes. 2. There is no grace, or gift, or privileges, that ever the jews enjoyed, but now the Gentile hath them; God hath promised to dwell amongst them, we have him now with us, as Acts 2.39. And we may say with David, Psal. 46.11. The Lord of hosts is with us, the God of jacob is our refuge: They had the Temple, the Church of God is now amongst us; they were the keepers of God's Oracles, the Gospel now shineth amongst us; they had the promise of Canaan, we of Heaven, they were Gods peculiar people, now we are his sons; 
〈…〉  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 we have not; and from hence we may comfort ourselves with this, That no Nation or Country can be any disparagement to grace and happiness, as above on the first verse. So I come to the first proposition of the exhortation.   

VERS. 18. Verse. 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 thyself; the other a reason, thou bearest not the root, etc. In the first note, first, who may not boast, thou, thyself, the Gentile that was engrafted. Secondly, against whom he must not boast, the natural branches; I put them both together, and then the first conclusion that they afford is this;  
They that rise by other men's falls, Doct. and grow great by other men's ruins, must not grow proud over them that are fallen. Thus did the common soldier in Tacitus repress Pompey's pride, 
Nostrâ miseriâ magnus es.  Thou art great by our misery, therefore swell not against us. Though Mathias come in judas his place, he must rather lament for judas his loss, than grow proud of his own gain. If the Gentile be raised by the fall of the jew, he should rather bewail that the jew is fallen, than grow proud of his 〈◊〉 rising; the one of these would God exceedingly commend, the other he cannot choose but punish. The lamenting of other men's losses is the rule of Charity, that seeks not his own, 1 Cor. 13.5. The nature of members in one body is, that one bear another's 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 sick, the heart sighs for it, the soul and tongue pray for it, the eye tends and watches it, the hand applies means and medicines to it. Excellently Cyprian, 
Cum destentibus defleo, cum jacentibus jaceo, jaculis grassantis inimi●● membra mea percussa saint, cum prostratis fratribus, & me prostavit offectus meus.  I weep with them that weep, I lie down with them that are sick, my members are stricken with the darts of my cruel enemy, with my brethren overthrown, my affection hath me overthrown. But the rejoicing at other men's falls is as hateful, as the other was acceptable to God. It is the counsel of wisdom, Prov. 24.17, 18. Be not glad when thine enemy falleth, let not thy heart rejoice when he stumbleth; and for a threefold reason; first, for fear the Lord see it; secondly, for fear it displease him; thirdly, lest God turn his wrath from him, and bring it upon thee. If but an Ox or an Ass be fallen into a pit, we must not stand laughing at him, but help him out, Deut. 22.4. much more, if our brother have suffered either spiritual or temporal losses, ought we to pity and help him with the spirit of meekness, as the Apostle wisheth, Gal. 6.2  
How ought the consideration of this to amaze the hearts of some men, Use. who when they are grown full by emptying other men's purses, and build themselves palaces by the fall of other men's houses; swell like to the milt in man's body, when the other parts decay; are ready to entertain a mean conceit of such men, whose estates are decayed and weakened. It is an error in judgement, and the pregnant mark of a vain and sinful heart to think worse of a man because of his wants, and to grow proud over him that is fallen; for though job be in the ashes, he shall be restored, and joseph in prison, he shall be adranced again, and God likes a man no worse for this. Surely he loves jeremy in the stocks as well as in the King's palace; joseph in prison as well as in Pharaohs house; job on the dunghill as well as in the midst of his wealth; his servants that wander in sheepskins, and goat-skinnes, Heb. 11.37. as well as Dives that's clothed in purple and fine linen; but I hasten to the second conclusion.  
God would have no man to grow proud, Doct. because of either temporal or spiritual graces wherewith God hath honoured him. So in the parable of the Pharisee, that trusted in himself and despised others, Luk. 18. from the 9 to the 13. Do 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.  etc. 1 Cor. 4.7. God knows full well, that none are so subject to this sin, as they that have the best gifts, according to that of Prosper: 
Epist. advirginem Demetriadem.  He insnareth none better, than those to whom just praise is due. And therefore he charges them especially to take heed of this sin; that his people be not proud of their temporal blessings; see Deut. 8.14. Take heed that thy heart be not lifted up; not of spiritual 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 open 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 seeks to destroy good works. When we have escaped common sins in dung evil, God would have us take heed that we grow not proud of doing well: many times the devil cannot keep man from doing some good, which yet shall never be but upon record, and so he 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 man's 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 wisdom, but that they think 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 will sooner burst than receive any more. It is impossible that ever he should be wise, who thinks himself wise enough already; impossible for him to learn, that conceits his learning to be great enough already. They that will grow in wisdom must come to say with So crates; 
a Hoc 〈…〉.  I know this one thing, Reason 2 that I know nothing.  
Secondly, this keeps a man fare from God and mal●es him unfit to come near him, that which brings a man near, is humility; 
* Hec 〈…〉 sursun. tenda● Aug de Civit. Det. lib. 14 cap 13.  This is a wonder of humility, that pride rends downwards, humility upwards, saith Augustine. And to Dioscorus he saith, 
Epist. 56.  that that which Demosthenes answered one that asked, what in the precepts of Rhetoric is first to be observed? answered, Pronunciation; what in the second place? Pronunciation; what in the third place? Pronunciation: may be most truly said of humility. So Hierome of Paula; 
a Minima suit ut esset maxima, quanto magis se d ●●●ciebat, tanto magis à Christosuble vebatur, latebat, & none latchat.  She was lest that she might be greatest, by how much more she humbled herself, by so much the more by Christ was she exalted, she lay hid, and yet she lay not hid. 
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 child of wrath as well as others, Eph. 2.3. nor of thyself, but of God's favour; and God can, and often doth for pride and unthankfulness, Reason 3 both lessen and take away his gifts and graces, and so he may do with thee.  
Which serves to take down the pride of a number of conceited professors amongst us, Use 1 who because they exceed others perhaps in sharpness and quickness of apprehension, perhaps but only in a talking vain, and habit of disputation about questions that cannot edify, use to swell and grow big with conceit of their own perfection, and in comparison of their grace, conscience, obedience, and knowledge, do not stick both to contemn and condemn their brethren; others carnal men, they spiritual; others lukewarm, themselves zealous professors; others to be blind, they to see the truth, jane à tergo quem nulla ciconia pinsit. There are few men whom they can prefer before themselves; their brethren are either more ignorant, or more cold, or more easily yield to Church orders; but they thank God they are not like other men. So more they are, for many that speak a great deal less, do a great deal 〈◊〉 good; many that make less shows, have better hearts; and many that boast less, have better cause than they have. To conclude, the more wisdom a man hath, the more humble it will make him, not more proud; the more learning and knowledge a man hath, the more meek and gentle it should make him, not more haughty and censorious; and there's good reason for it; they that have least wisdom, lest knowledge, lest grace, commonly think they have most, and they that have mose seotheir want. By seeing much, they see how much they lack; and that which they have, being nothing to what they want, makes them think 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 absurd for him that must be carried, to boast against him that carries him; as if the arms should boast against the feet, the chariot against the wheel, the branches against the root whereon they are sustained. Or i● may be from the unseemliness of it; it is an unbonest part to receive a multitude of blessings, and never to acknowledge it; and wretched unthankfulness to receive a blessing at one's hands, and crow over him that gave it: but if the Gentiles insult over the jews, than the branches rejoice over the tree that bears them, the hands against the body that sustains them, the chariot against the wheels whereon it is borne, and the roof 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 inferior to the jews, howsoever for the present they are cast off, and plucked 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 go and say, come, let us go up to the mountain of the Lord, and to the house of the God of jacob; for the Law shall go forth of Zion, and the Word forth of jerusalem: according to that of Christ, joh. 4.38. Other men laboured, and you are entered 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 we are changed into their commonwealth, not they into ours; engrafted into their stock, not they into ours.  
Secondly, Reason 2 we 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 canonical all the books of Scripture that they had and no more. Hence let us see what an honour it is to have God's oracles: Secondly, let us learn to use this treasure better than the jews did, for fear 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 jews, saith Christ, joh. 4.22.  
Fourthly, Reason 4 they were the chosen and peculiar people of God, and a royal 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 stock out of which the Messiah was to come, was proper only unto them: and from hence let us be fare from rendering evil unto them, but pray for their recovery, and do our utmost diligence to win them unto Christ; and of all things there is nothing more available to the winning of an unbelieving jew, than the unspotted and unblameable life of a believing Gentile; yea it may seem more effectual than the word itself, 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 be grafted in.  
THis third reason stands on two parts: The one, an argument urged, to show that the Gentiles may boast over the jews: the other, the Apostles answer. The argument is vers. 19 the jews are cast off for our cause, compelled to yield unto us, the more unworthy to the more worthy; therefore, seeing we Gentiles are the more worthy, we may lawfully boast. The answer to this is threefold. 1. They are not broken for thee, but for their infidelity, vers. 20. 2. Thou art not grafted in for thy worth, but standest by faith, that is, art engrafted out of grace and mercy, vers. 20. 3. Because God (who in justice cut off the natural branches for unbelief, for the same cause may cut off thee, vers. 21. And upon these he builds his exhortation; 
Noli altumsapere.  Be not high minded, but fear. I begin with the first.  
Thou wilt say then.] Note that Paul had pressed many strong arguments, to dissuade the Gentiles from pride and insultation over the jews, and yet here they have some thing to say for it.  
There is no sin, Doct. be it never so predigious and foul, but his master hath some plea for it, and some reason to uphold it. Some have Scripture, as covetousness hath 1 Tim. 5.8. Usury hath Deut. 23.20. Unto a stranger thou mayst lend thy money upon usury, though not to thy brother. Some have example, as drunkenness in Noah, adultery in David, apostasy in Peter; some have authority, as being practised and allowed by stars and planets that reside in the superior orbs. Some plead that their sins be but small, Is it not a little one, said Lot to the Angel? when he was commanded to fly into the mountain, he would go to Zoar, Is it not a little one and my soul shall live? Some that the sin they harbour is but some one, as Naaman the Syrian; God be merciful to me in this one, 2 King. 5. He will neither swear, nor steal, but kneel in the Idols temple: 
Forsitan huic uni possum succumbere culpae;  
Samson was not unjust, but must have a Dalilah,  
Porsitan huic uni, etc.  
Solomon wise, but must have strange wives;  
Forsitan huic uni, etc.  Some (when they have sinned) lay it upon others, as Adam; some defend it to be no sin at all, as here the Gentiles do; 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 intention Bern. Apolog ad Guilielm. Abbatem.  1. I did it not: 2. I did well. 3. If I did ill, yet not very ill, or if I did very ill, yet not with an evil intention: as Bernard speaketh.  
Note first, the boldness of sin; It dares appear before the Revenger of sin, the Punisher of sin, and plead not guilty to whatsoever is produced against it: much like to judas, who when Christ said that one should betray him, boldly demandeth; Is it I? Is it I? And when they told Peter that he was one that was a follows of Christ, he swore he knew no such man; but that which we may chief learn is this: That sin (if it be borne with but a while) will not know itself to be sin at all, but plead itself to be goodness and honesty. 
Bern. de vita solitaria.  Custom (saith Bernard) will become a second nature, and so must be called good. 
Consuetudo pro lege est. Ter●●ll. de Coron●milit. cap. ●.  Custom is for a Law, saith Tertullian, and so will be counted good. If a man be but used to it a while, he will never take notice of it, nor know when he doth evil. Custom of sinning will take away all sense of sin. Man's heart is like to a way, at first every coach makes a mark or print, afterward when it is worn to the gravel it becomes like a pavement; and therefore Salvianus holds it a wonder, that a man should long continue in sin, 
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 sin becomes customary, Life may sooner be ended than vices. jeremy impyeth that there is an impossibility that it should everbe left, Can the black moor change his skin? etc. jerem. 23.13. job, that sin will be buried with those that have used to keep it; His bones are full of the sins of his youth, etc. job 20.11.  
Learn then to stop the current of sin in the beginning, Use. lest when it should hold up the hand at the bar, it become Sergeant to plead it at the bar; and so I come to the plea itself.  
The branches are broken off, that I might be grafted in.] It contains two members; the one, the disparagement of the jew, The branches are broken off: the other, the Gentile's proud conceit of himself, that I might be grafted in. I begin with the first.  
They are called branches only in respect of outward prerogatives; from whence learn first.  
That such branches as shall be cut off, are so like others, that God only can distinguish them: Doct. A point manifest in that Parable, Matth. 13.29. When the servant would have plucked up the tares that were among the wheat, Christ forbids him for this reason, lest while you pluck up the tares, you pluck up the wheat, as not being able to distinguish one from another, according to that of S. Augustine, 
Deus nobis imperavit congregavonem, 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 himself; he must separate, who knows not how to err. Who can distinguish S. jude from the Traitor judas, or Simon Peter from Simon Magus, but only Christ: Some do sit in the pastoral chairs, that they may keep God's flock, some that they may serve their own preferments: saith the same Father, Ibid. judas doth preach and baptise as well as jude, as the same Father speaketh. There be branches, saith Ambrose, according to present righteousness, and there be some according to the foreknowledge of God, and none can distinguish them but God; there be branches which Christ hath planted, and some which he hath not planted, and till God cut off the one, and leave the other, none can make a difference between 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 Ark Shem, Ham, and japhet; none knows who is in, or who without grace, but God: In one womb Esau and jacob, which is predestinate, which not, none knows but God; until the great Shepherd come, none can distinguish sheep from goats; until the reapers come, none can distinguish wheat from tares; until the Master of the house come, none can distinguish between the vessels of honour and dishonour. If you ask the reason, why God suffers the branches that must be cut off, to grow amongst others: I answer; that it is for a twofold reason. 1. Because the coldness of devotion in the one, should by an Antiperistasis stir up zeal in the other; as the wind striving to blow out the fire, increaseth the flame. 2. That the glory of the true branches might be 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 he had seen Asia, but because he had lived continently in Asia: saith Cicero. Lot's chastity appears more in Sodom, than when he lived in the mountains.  
Hence see how unsound they are, who take upon them to determine, Use. who is not of the Church, and therefore separate themselves from us, saying as Isa. 65.5. Stand apart, come not near 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 thyself, 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 thyself from hypocrites in the Church, thou dividest thyself from the Church, And in heterogene all bodies, a member cur off perisheth; O then forsake not the green pastures, 
Et membrum in h●●erog●neis ●e rit ●bs●●ssum.  because of the goats; nor God's house, because of the vessels of dishonour; nor God's wheat, because of the tares; nor God's net, because of the bad fishes that are in it. Rather follow the rule of S. Augustine against the letters of Petilianus, 
a Tolera propter bonos comm●x●●onem ● alorum, ne visles propter ●●alos claritatem bonor●m. Aug. Contra Petil●anum lib. 3. cap. 2.  Bear with the mixture of evil, because of the good, lest thou violate the charity of the good because of the evil. 
b Ne 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 evil; but suffer the evil, because of the good.  
2. If no man can distinguish the good from the bad, learn first not to judge of another that is ill, for he may prove good; nor of him that is good in show, for he may prove ill; nor of thyself that thou art happy, because thou hast the outward privileges of true branches; but seek for the power of godliness in thine own heart, to finde those graces whereby thine election may be sealed unto thee; hearing the word, Use 2 fervency in prayer, meditation of heaven, hungering after righteousness, combating against the flesh, now obedience, love, and a joyful expectation of Christ's coming to judgement in the clouds of Heaven.  
Secondly, the branches are broken off: Observe. 2 Therefore no people, no Nation so fare preferred above others, but sin will bring them to naught, and cut them off from God. That all Nations have their falls and periods is granted by all: but what may be the cause of their subversion, the most be ignorant. The Stoic ascribes it to destiny; 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 stars and planets: All these have groped in darkness, and (being mislead with an Ign●● fatuus) have supposed with Ixion in the fable, that they had found the true juno, when it was but a cloud of palpable darkness: for if we consult with the oracles of God, we shall there find, that sin is the cause why God falls out with his children, turns cities into ashes, makes kingdoms but ludibria fortunae, the mocking stocks of fortune, etc. But I am loath that it should be said of me as it was of Micaiah, That man doth not prophesy to us any good. There is one point more.  
Thirdly, the branches are broken off: God can no sooner cast a man down, but man is ready to tread upon him. Observe. 3 Its jobs case, who when he was cast down, and lay upon the earth, humbled at the loss of his camels, sheep, servants, sons; his friends would have cast him a great deal further, persuading him that such great plagues would never have come but upon great sinners: The jew no so n●r down. but the Gentile is ready to triumph over him. It was David's case; In mine adversity they reioye dover me, yea the very abjects come against me, Psal. 35.15. God hath forsaken him, therefore persecute him and take him, Psal. 71.9. If God lay any judgement upon a people, man condemns them, as they did those on whom the tower of Siloam fell, and slew them, Luke 13. If any present calamity, man judgeth them, as Paul, when the viper hanged upon him at Malta, Act. 28. If God bring men low, and hide himself 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 man's goods, the people despise him; If God take away the great man's honour, the people scorn him: If Kings take away their favourites from their followers, there be those that will soon see it, and keep them from rising.  
Whence we may learn, that if God should once leave us and cast us down, Use 1 the world would rather tread upon us than help us up: which should make us labour to make God's love and favour sure, and then we need not fear who set themselves against us. He is true enough, we may well trust him; strong enough, we may safely depend upon him; and watchful enough, we may commend ourselves unto him, and resolve with holy David, Psal. 27.2. When the wicked (who are mine enemies) come upon me to eat up my flesh, they shall stumble and fall: though an host of men, etc. Secondly, that God would not take away his mercy from us; Hid not thy face from me, Psal. 27.9. That God would be merciful unto us and bless us; that (though we sin) he would not cast us off, but forgive us; though we run away, he would not let us alone, but run after and overtake us; though we go astray, he would not leave us to our lelves, but seek us out, and lay us upon his shoulders, and bring us home, and keep us in his fold, and at the day when the sheep shall stand on the one side, and the goats on the other, we may be of that number to whom God shall say, Come ye blessed. And so I come from the mean conceit that the Gentile hath of the jew, to the proud conceit he hath of himself, in the next words.  
That I might be grafted in.] As if the Gentile should say, I am more worthy than the jew, therefore in reason he must give place unto me, and God looking upon my worthiness, doth so fare prefer me, that he hath cut off them, that I might be graffed in for them.  
Wherein we 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 own worth, that I might be 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 himself to have that which he hath. Secondly, when he believeth 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 read Isa. 65. that holiness puffeth up; Stand apart, come not near me, 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 Publican; that greatness puffeth up, as Pharaoh, Who is the Lord, that I should fear him? Exod. 5.2. Favour puffeth up, as it did Haman, who was carried so high in the smoky cloud of a Prince's affection, that he forgot both God and himself, Esth. 5. Eloquence puffeth up, as in Herod, who was not ashamed of that vain applause that the people gave him; It is not the voice 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. add monochas, Epist. 109.  Other vices are in sins, pride is most to be feared in deeds well done; saith Augustine. God gives good graces, And the Devil layeth in wait to destroy them; saith Augustine. If you consider what man is, lighter than vanity; and whereof he is made, of dust; you will easily believe, 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 down: If Herod have only an eloquent tongue, he will be proud of that, whereas he hath a thousand scars and blemishes in his life, that cannot deject him: If a Pharisie have but one good quality, that he will pay tithes justly, though his heart be full of hypocrisy, his understanding full of blindness and ignorance, all these foul sins cannot so easily keep him down, as that one good quality will hoist him up. 
Reasons to keep 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 keep us from growing in spiritual graces; as the way to be great, is to be small in a man's own conceit; 
Latiùs regnes a● idum domando spiritum, quam si Lybiam ●emo●is Gadibus j●ngas. Hora●. Oda. l. 2. od. 2. ad Sallust. Crisp. Nat. bist. lib. 16. cap. 42.  He that ruleth his spirit, is greater than he that overcommeth cities, Prov. 16.32. 2. Because humility, in respect of our gifts, is the best way to come near to God. 3. Because naturally thou art no better than they, as vers. 18. A good man should not resemble the Palmtree, whereof 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 bear, the lower they stoop; like trees that be full of fruit, the more fruit they bear, the more they yield 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 meek: and so I descend to the second conclusion.  
When God gives good things, Observe. 2 man is always ready to ascribe it to his own merit: This is it whereof the Lord forewarned Israel. In Deut. 9 When thou shalt pass over jordan, and possess cities walled up to Heaven, say not thou in thine heart, for my righteousness the Lord hath brought me in to possess this land, vers. 4. Say not it was for mine upright heart, vers. 5. Say not it was for mine holiness, vers. 6. If God give Israel a victory, 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 own merit; If Israel be cast off, and the Gentile come in his stead, the Gentile ascribes all to his own deserts. Whereto you must mark the answer of God, Deut. 9.5. Thou didst not enter for thine own righteousness, but he was cast off for his own wickedness: A fault whereof the Papist is most guilty, who (as the Rhemists do confess) affirm God's election to be because of faith foreseen in us, 
Rhem. Annot. in Heb. 5.  or works foreseen; both against Scripture. For first, that which is the fruit cannot be the cause of election: But good works are fruits and effects of it, as Ephes. 1.4. S. Augustine speaks thus; 
Elegit no● non quiasanctieramus, sed ut sancti essemus; nen inem elegit dignum, sed eligendo effecit dignum. Aug. contra julian. 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.  He chose us, not because we were holy, but that we might be holy; he chose none being worthy, but by choosing made him worthy. Secondly, our election is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Rom. 9.16. Upon which words Augustine speaks thus; They are freed by grace, and are called not vessels of their own deserts, but vessels of mercy. 3. In Luk. 12.32. It is your father's pleasure to give you the kingdom: and Luk. 15.16. You have not chosen me, but I have chosen you: whereas if God should elect men for faith and works, than should they choose him first, by believing in him, and doing good works to please him; a point so gross, that Bellarmine himself disclaims it, 
De natura & gratia, lib. 2. cap. 10.  and answers the objection from 2 Tim. 2.20, & 21. If any man purge himself from these, he shall be a vessel of honour, as if by free will & good works he were made a vessel of honour, in his answer to the second testimony. That the Apostle saith not, he is made a vessel of honour, but he is a vessel: as if he should say, There be two seals of election, or being a vessel of honour. The first inward, the knowledge of divine approbation. The second outward, the purging of our hearts from sin and iniquity; 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. Verse. 20 Well; through unbelief they were broken off, and thou standest by faith. Be not high minded, but fear.  
THe reply hath four parts. 1. A denial that the jews were cast off because the Gentiles should be received, It was their infidelity; through unbelief the branches are broken off. 2. A denial that the Gentile was grass in for his worth; thou standest by faith. 3. To take down their swelling and proud conceit, he affrights them with God's justice, in dealing both with the natural and engrafted branches; for if God spare not, etc. vers. 21. 4. The gemination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or exhortation; Be not high minded, but fear. I begin with the first: infidelity was the cause of the rejection of the jews, 
Quomodo excidit eos Dominus? Tum Dominus ex●●idit, quando prop●●r m●r●●u li●a●em Evangelium ause●t & Sacra●ent●.  they believed not the Gospel that was preached unto them, nor in the Messiah that was borne amongst them: How doth the Lord out them off? then he cuts them off, when for their incredulity he takes from them the Gospel and the Sacraments: saith Olevianus.  
The points are many. 1. There is no sin wherewith. God is more angry, than want of faith to believe the Gospel when it is preached: Doct. 1 This will appear in this one instance, because for this sin he takes the Gospel quite away from them, as Acts 13.46. It was necessary that the word should first be preached unto you, as vers. 11. and hearing the Gospel without prosit and faith, is the forerunner of destruction, as in Eli his sons, They harkened not to their father's voice, because the Lord would slay them, 1 Sam. 2.25. I never read without astonishment the seventh of jeremy, from vers. 13. to vers. 17. I rose up early and spoke unto you, but you would not hear, as vers. 8. I come to a second point.  
infidelity, or want of faith, makes a divorce, Doct. 2 and makes a separation between God and man: It is most true of all sin, as Isa. 59 Your iniquities have separated between you and your God, vers. 2. But most true of this, as Heb. 3.12. Take heed (brethren) lest there be in any of you an evil heart, and unfaithful to departed away from the living God. The foulness of this sin will appear, if we consider. 1. That all things they meddle with are foul and unclean; unto the unbelieving nothing is pure, Tit. 1.15. 2. How they became Infidels, that is, by Satan's strong hand in blinding them: as 2 Cor. 4.4. If our Gospel be 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 believe not the truth; that is another. 4. If we consider the end, What shall be theend of them which obey not the Gospel; as if it would be some strange end, 1 Pet. 4.18. It shall be tribulation, and anguish, and woe, Rom. 2.5. If we 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 hear the Gospel, and believe not, it excludes them out of Heaven; For he that believeth not shall be damned, Mark. 16.16. Lastly, if we consider it to be the mother and breeder of all the sins 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 quality of an evil life hath beginning from infidelity. It will make a man part with Heaven for any trifle, as Esau did with his birthright: For if a man believe neither the judgements nor the promises, than he reason's thus with himself; If I should live never so strictly, I could be no better; if never sobadly, I can be no worse; why should I cut myself short of any thing that I like. He that believes not the judgements, will never stick to do any evil; he that believes not the promises, will never be forward to do any good; so that all sins, both of omission and commission, arise from this. Why doth one steal, but because he believes not that of the Apostle, 1 Cor. 6.10. No thief shall enter into the kingdom of God: What makes another be covetous, a third a wanton, but because he believes not that in Ephes. 5.5. Why doth another turn base Usurer, but because he believes not Ezek. 18.13. Why will one break the Sabbath, but because he believes not the promise, Isa. 5.6. and Isa. 5.8. Why will another see the member of Christ to starve, but because he believes not that in Matth. 25. that Christ shall say, Come ye blessed, etc. Why do so many evilly entreat the Minister, and do him little or no good, but because they believe not that, Mat. 10.40, 41. He that receiveth you, receiveth me: and so in all other sins. Hence Gregory; 
Resurgit infidelis ad tormentum, non ad judicium. Greg. Moral. lib. 26. cap. 24.  The unbeliever shall rise to torment, not to judgement: according to that, joh. 3.18. He that believeth not is condemned already.  
The Use is: to make us labour for true faith, to believe all the promises and judgements of God, Use. and to this purpose to make much of the Word, for by that is faith wrought, Rom. 10.17. Wait at the pool till the Angel comes, sit at the feet of Gamaliel, wait at the posts and porches of God's house to learn wisdom. Men would tarry too long here, if it were an Exchange, where they might bargain for wealth: why will they not tarry to hear him, and of him, in whom are all the treasures of wisdom and knowledge, Col. 2.3. Many would rise early, and provide to come into this house, if it were to gather jewels and pearls; But why will they not do so to learn wisdom, which is better than precious stones? Prov. 8.11. Why will they not do 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 Homer's Odysseys, as Saul used his spear, 1 Sam. 26.7. and as God commanded joshua, chap. 1.8. let it never departed 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 unbelief they are broken off:] Man is the cause of his own ruin, Doct. 3 and his destruction is from himself. 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 seems that they were wont to lay all the blame upon God, whensoever they were destroyed; and here he 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. tells us, That destruction comes on men that be secure, as pain upon a woman in travail; now a woman in travail bears the cause of her own grief within in her womb, so doth man. If it be said, that man's condemnation and destruction is of Gods will in the act of reprobation, for answer observe three premises, and four conclusions out of the second verse; so that still it stands, that man is the cause of his condemnation. Adam shuts himself out of Paradise; the Angels shut themselves out of heaven; and whosoever dieth, draweth that judgement upon himself by his own sin, God being as free from it, as the judge that pronounceth deserved death upon a wilful murderer, is free from the death of the murderer.  
From whence learn, that whensoever any judgement is upon us; Use 1 when God sends his destroying Angel among us; when he makes the heavens as brass; when he hides his face and loving countenance away in displeasure, to look with nour selves for the cause of it; as those that were with jonas in the ship in the storm, said, Come and let us know for whose cause this evil is upon us, jonah 1.7. Seek not thyself without thyself; 
N●te quaesev●ris extra.  and when the secret sin (which brings the trouble upon us) is once found, cast it out, as they cast out jonas into the sea.  
Secondly, learn, that if ever God cast us off from being his people, Use 2 that we acquit God of all hard dealing, and thank ourselves if it go ill with us. Babylon is destroyed, she may thank her pride: Sodom is turned to ashes, she may thank her wantonness: jerusalem inhabited by Turks and Infidels, she may thank her infidelity and Idolatry: If woe be to Capernaum and Bethsaida, they may thank their contempt of the Gospel: If Laodicea be spewed out of the mouth of God, she may thank her lukewarmness: If ever we be enforced to sit by the waters of Babylon, and to remember Zion with tears; if ever God make us a prey to our enemies, stop the influence of the heavens, take away his Gospel, and suffer us to walk in darkness, we may thank ourselves, for God may justly cut us off, as he did them: Sodom for her wantonness, our land is full of the sins of Sodom: Babylon for pride, our land is full of it, men and women are in travail of new and acquaint devices; houses are made palaces, gardens made eden's, women's heads and breasts like pedlers shops. Seek the religions of all Heretics, we have them; the fashions of all Nations, we have them; the symptoms 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 thank ourselves. 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 engrafted for their own worthiness. 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 God's mercy they are engrafted by faith, saith Soto on Rom. 11. Now by standing by faith, is noted both our entrance and continuance in God's favour, whence the main point to be learned is this:  
It is Gods mere favour and mercy that ever we are, Doct. or continue to be his children, and no worth or merit of our own. Whatsoever good we have, it is his mercy to us in his son. In Ephes. 1.3. He 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, He accepted us in his beloved, viz. in Christ. At the seventh, We have redemption through his blood, that is, Christ. At the eighth, He hath abounded to us in all wisdom. At the ninth, He hath opened the mystery of his will by him, viz. Christ. At the tenth, He hath reconciled things in heaven and earth, even in Christ. Thus if we have any good, it is from God's mercy to us in Christ. So if we be in a happy & blessed condition, the beginning and whole progress is of God's favour; as 1 joh. 3.1. Behold what love the father hath showed on us, that we should be called the sons of God. If regenerate, it is his mercy and courtesy; Blessed be God, who of his abundant mercy hath begotten us again unto a lively hope, 1 Pet. 1.3. If a man have many good motions and desires, and so be said to begin well; if he hold out till the end of his days in holmesse and integrity, till he have the Crown 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 showeth mercy, Rom. 9.16. Therefore saith the Apostle, That of ourselves we cannot so much as think a good though, but all our sufficiency is of God, 2 Cor. 3.5. so thatif it go well with us, if we please God, live in his fear, 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 Christ's planting are distinguished from those that are cut off: For first, it makes them that have it full of good works, meekness, temperance, etc. 2 Pet. 1. the other are barren, like the mountains of Gilboa. 
Act. 15.9.  Secondly, it cleanseth the hearts of those that have it, others remain unclean, and polluted in their own menstruous blood. Thirdly, faith makes those that have it bold and confident to come unto God, Ephes. 3.12. It makes them long for the approaching of the Son of God, and to say with the Spouse, Apocal. 22. Come Lord jesus, 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 mountains, fall upon us, Apoc. 6.16. Fourthly, it makes them to sigh and groan, 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 eternal fire. Now there is nothing else wherein they differ; to look to they are both alike, jude and judas, Simon and Peter and Simon Magus in outward profession both alike, in external 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 veins of gold and silver: So are the outsides of men.  
From whence learn to know, Use. 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 sons of God are distinguished from the sons of the devil, the sons of light from the sons of darkness, saith Augustine. In this scrutiny and examination, 
Aug de Tempore Serm. 53.  take heed thou beguile not thyself with a dead and counterfeit saith; and therefore for trial I commend unto thee Chrysostom's 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 fair 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 fear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not pust in mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This fear (saith Bez●) is according to the Hebrews 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 God's love, but because they should fear to offend him that loved them so dearly. Whatsoever is in the former part of the exhortation, hath been observed at the 18. verse; and that which is in the second, may be contained in this conclusion,  
A good Christian must live in continual fear to offend his God, Doct. and in a continual fear of falling into sin. This is it whereto the Apostle exhorts his Philippians; work out your salvation with fear and trembling, Phil. 2.12. and Peter his jews, Pass. the time of your dwilling here in fear, 1 Pet. 1.17. and he whom Solomon blesseth, Blessed is he that always 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 fear; being taken, first, for the whole worship of God, according to the Hembrewes, as Beza and Marlorat, so here, Rom. 11.20. Secondly, for obedience, Give to every man his due, fear to whom ye own fear, Rom. 14.7. Thirdly, for true religion, Is not this thy fear? job 4.6. Fourthly, for reverence, and an awful regard of God, Serve the Lord with fear, etc. Psal. 2.11. Nor to show the diverse kinds of fear, some is filial, some servile, and they differ thus. Filial fear proceeds from confidence and love of God, 
The differences between filial and servile fear.  servile fear from the accusation of sin, and sense of God's wrath. Secondly, filial fear shuneth the offending of God, but not God himself; servile, is the shunning, not of sin, but of the judgement due to sin, and consequently of God himself. Thirdly, filial fear is joined with the certainty of eternal salvation; servile fear with the fear of eternal 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 fear, into natural fear, such as was in Christ, Matth. 26.27. and distrustful fear, which is called the spirit of bondage to fear again, Rom. 8.15. nor of the consistency of servile and filial fear in the same subject. That which comes most fitly in my way, is the clearing of that great and main 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 persuasion of God's good will never to be lost, which at this day the heretics have embraced most strictly, doth muuifeslly and invincibly prevail. 
* 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 book is but froth and swelling, sophistrle without any soundness, or clear and evident light. Observe first some premises and grounds which shall be like the Delphic sword, to take away all scruples and doubts.  
1. Is that of Augustine, 
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 kind of caling, by which they are called, who would not come to the marriage, and there is a kind whereby they that are called do come, but not well prepared: as that guest that had not on his wedding garment, Matth. 22.12. This is only external, where of it is said, Matth. 20.16. Many are called but few are chosen: whereas it may be objected; How he doth call those whom he knows will not come? To which Augustine thus answers, 
b Dispusere vie mecum? miraromccum, & clama, O altitudo! ambe consentiamus in timma. Aug. de verbis Dom. Serm. 11.  wilt thou dispute with me? wonder with me, and cry, O the depth of the riches of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out, Rom. 11.33. and so let us both agree infeare. There is a certain calling according to purpose, mentioned Rom. 8.28. which is the execution of God's purpose, in setting those apart in time, whom he in decree had set apart for himself from eternity: of whom saith Augustine, 
c Nec quae illuminavit obcoecat, nec quae adisicavit destruit, nec quae plantavit evellit. Aug. de pradest. Sanct. lib. cap. 16.  Neither doth he blind those which he hath enlightened, nor throw down those which he hath built up, nor pluck up those which he hath planted. And Origen, 
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 miss of glory, because of that of the Apostle, Rom. 8.30. Whom he did predestinate, them he called, etc.  
2. That there is a twofold election: 1. To execute some charge or office, as Saul to a Kingdom, judas to the Apostleship, to a work which he served, saith Augustine, 
* judas electus ab eo qui novit etiam malis benè uti, ut per cos opus damnabile, Christiopus venerabile compleratur. Aug. de corrept. & great. cap. 7.  judas was chosen of him, who knew also how well to use those that were evil, that by them might be fulfilled a damnable work, the honourable work of Christ: And therefore when we hear that speech of Christ, joh. 6.70. I have chosen you twelve: We must understand, that the rest were elected by mercy, he by judgement; the rest to obtain a Kingdom, he to shed his blood. But thou wilt say, judas heard that speech of Christ, Matth. 19.28. Ye shall sit upon twelve seats, etc. It is true, but mark how Christ saith, not you twelve, but you that have followed me in the regeneration, etc. judas followed only in body, not in heart: Add, saith Christ, twelve seats, per mysteriune, by a mystery, 
Aug. in Psal. 90.  saith Augustine, non ad def●●iendam numerum, not to define the number, not to note that whole number and no more; for this excludes Paul, who laboured more than they all, he would not have no seat: sed ad significandam universitatem, but to signify the universality of them; and Christ, joh. 13.18. I speak not of you all, I know whom I have chosen. There is another, to a kingdom and life eternal; of these it is said, Your names are written in heaven, Luc. 10.20. Of this the Apostle; He 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 departed 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 be sound in the faith. In all these places is meant, the mystery of faith, which a man may have, and yet with it have an unclean 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 shipwreck. Sometimes it is taken, as Calvin well notes, 
Inslit. lib. 3. c. 2.  for a temporary 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 believe: which proposition must bear these limitations. 1. 
Solidè percipere vim spiritualis gratiae.  Reprobates do not solidly receive the virtue of spiritual grace; but that God may leave them without excuse, 
a Insinuat se in corum mentes, quatenies sine spiritu adoptionis gustari potest ejus bonitas.  He insinuates himself into their minds, how fare his goodness may be 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 sins, nor can they apply Christ to their own hearts. 
b Semetem & primordia quaedam fiati justifis. cantis habent reprobi, ad germane, ad herbam, fortasse ad spicam procedunt, sed ad veram frumenti conditionem & naturam nunquàm pertingunt.  Reprobates proceed to the seed sown, and some first beginnings of justifying faith, to the branch to the herb, perchance to the ear, but they never reach to the true nature and condition of the corn: as Abbatus against Tompson, chap. 6.  
4. Hypocrites and unbelievers are so like to Gods elect and faithful children, that no man can distinguish them but God; and amongst men they are accounted branches of Christ's own planting, though they be not such. It is the position of Gregory; 
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 persuasions of the Devil, may be trampled on like dirt, which before God's eyes was never gold; had sanctity as it were before men's eyes they seem to lose, but before the eyes of God they never had it. The which agreeth with that of S. Augustine; 
d Sunt silt. D●i qui nendum sunt nobis, sunt qua dicu●tur si ●à nobis, ne●a ●en saint Deo. Aug. deco rep & great. 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, joh. 11.52 that he should die, not only for the Nation, but together the children of God which were scattered: of the other there is mention, 1 joh. 2.19. They went out from us, but they were not of us; They be branches secundùm present 'em yustitiam, non secandùm praescientiam, according to present righteousness, not according to foreknowledge, saith Ambrose.  
5. The faith of God's children hath his degrees, it is subject to shaking, and may be so hid and covered, that it yield no comfort, like the soul in a trance, like the Sun in an eclipse, like a fire or candle under a a bushel, like the Moon under a cloud: I believe, Lord help mine unbelief: Peter's 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 himself, saith, That Christ (in his ptayer for Peter) obtained a twofold privilege: The one,  sidem nunquam amitteret, that he might never lose his faith; which he proves by the testimony of Augustine, De corrept. & great. cap. 8. of Chrysostome, Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquitanicus, Of the calling of the Gentiles, Book 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 only, and the elect being once called can never fall; and this you may safely build on these grounds.  
1. Upon the immutability of God, Mal. 3.6. I am God and change not. His purpose is unchangeable; He changeth his works, 
Mutat opera, non mutat consilium. Aug. cons. lib. 1. cap. 4.  he changeth not his counsel: His gifts and graces are without repentance, Rom. 11.29. and faith is the gift of God: Now unless he that hath faith and grace should persevere, than his gifts were not without repentance, and it is a trifling cavil 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, unless 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, jer. 32.40. I will make with my people an everlasting covenant, that I will never turn away from them to do them good; but will put my fear in their hearts, that they shall not departed from me. I have loved thee with an everlasting love, jerem. 31.3. and, Whom he loves, he loves to the end, joh. 13.1.  
The second is laid down 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 Son; All that the Father hath he gives unto me, joh. 6.37. O Father, thine they were, and thou gavest them unto me, joh. 17.6. Now if you make question how he keeps them, see vers. 12. All that thou hast given me I have kept, and not one of them is lost. And joh. 6.37. All that cometh to me from the Father, I cast not away: In this respect he is called the true Shepherd, that will suffer no man to pluck his sheep out of his hands, that gives his sheep eternal life, and will not suffer them to perish, joh. 10.28. In Gen 31. jacob saith to Laban, that he had not wasted his substance, but if any thing were rend and torn, he made it good: So doth Christ the good Shepherd, if any of God's sheep be stolen and lost, he redeems them again by his own life laid down for them. If any be dead, he is like to the Pelican, which as Augustine affirmeth, 
In Psal. 102.  spills her own blood to heal them. Nay, there is not one, whom God the Father hath commended to the keeping of God the Son, but he will show him to his Father, and be accountable for their souls at the day of judgement, For he will raise them up at the last day, joh. 6.39.  
The third, upon the sealing of this assurance unto men's consciences. The Covenant is not only made, Gen. 17.7. but also sealed, and we have an earnest penny in this life; He hath sealed us, and given us the earnest of his spirit in our hearts, 2 Cor. 1.22. Grieve not the spirit by which ye are sealed, Ephes. 4.30. The foundation of God remaineth sure, 2 Tim. 2.11. After ye believed ye 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 seal, a caution, which stands for a part of the paid price; and whereby there is credit made of the sum remaining to be paid: To note, that in regard that God unto all the elect hath made a promise of a Kingdom, he stands thereby indebted to them; and because it is long a coming, and Satan still urging them to doubt; for the peace of their consciences, and quietness of their minds, he hath left them a pawn and pledge; so that he hath not only made a Covenant, but he hath set to his seal, not only so, but he hath bound it with an oath, that we might have strong consolation, Heb. 6.18. nononely so, but he hath given us a pawn, and that of no small value, for it is his holy Spirit; He hath sent the spirit of his Son into our hearts, by which we cry, Abba, Father, Gal. 4.6. But to make it more evident, it may be 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 marry thee unto myself for ever, in righteousness, in judgement, and in compassion; I will marry thee in faithfulness, Hos. 2.19, 20. Of which union and nearness 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 own planting, therefore not to be plucked up, joh. 15. They build their houses upon the rock Christ, therefore they cannot be overthrown, Matth. 7. Thirdly, they are of his Church, therefore the gates of hell cannot prevail against them, Matt. 16.18. Fourthly, though they fall, yet they cannot be 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 devil comes to strike my head, but the hand of the Lord is under my head: to steal away my soul, 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 fail, Luk. 22.32. And he was heard in that which he prayed; I know thou hearest me always, joh. 11.42. But that was only for Peter: No, Bellarmine himself 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. & great. lib. cap. 12.  nor only for the perseverance of the Apostles, but of all the Elect. I pray not for these alone, but for all that shall believe in me thorough the world, joh. 17.20. Yea, and ask Augustine, I asked that thy faith fail not, we may understand it spoken to him that is built on the Rock; he prayed, therefore he was heard, nay, he sits now making continual 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 drink his blood, and therefore Christ is in them, and they in him, as our Saviour speaks, joh. 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Lastly, There is one reason unanswerable, from 1 joh. 3.9. Whosoever is borne of God, sinneth not, nor can he sinne: But all reprobates do sin, and can sinne, therefore reprobates were never borne of God; which is not meant of every sin, for there is sin in the most holy; If any man say he hath no sin, he deceiveth himself, 1 joh. 1.8. but it is to be understood of such sin, whereby any man doth wholly fall back into the power of the devil, wholly into falsehood and iniquity: But they fall from grace, make shipwreck of faith, and must needs fall from God wholly into Satan's 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 petell l●thalitèe peicare, quamdiu natus est ex Deo. Aug. De justist lib. 3. cap. 15. Hierome Contra Pelagion. lib. 1. pag. 268.  So Hierome in his Dralogue, taking leave to change the causal particle, because, into a conditional, how long. But Saint john shows that Bellarmine's quamdiu, so long as, is as much as nothing; for his purpose is to teach, that a ma● once borne of God, can never be given over wholly to serve sin 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 devil may throw his darts, and shoot his arrows, 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 child of God finding himself in the state of grace, may with comfort meditate upon these Scriptures, job. 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 Christ's, and false Prophets, to deceive (if it were possible) the very elect. joh. 10.28. Mysheepe hear my noise, and I give unto them eternal life, and they shall never perish, nor shall any pluck them out of my hands. Rom. 8.38, 39 I am persuaded, not grounded upon extraordinary revelation, but upon the death of Christ, vers. 32. On God's free justification, vers. 33. On Christ intercession, vers. 34. Phil. 1.6. I am persuaded of this thing, that he that hath begun this good work in you, will also peforme it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will perfect it, until 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 hear the judgement of ancients in this point, mark the disputation of Augustine, 
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, than God ● deceived, but none of the elect perish, because God is not deceived. 
b Si quispiam dicterum pereat, tum vitio humano vincitur Deus, etc.  If any of the Elect perish, than God is over come of h●m inevice; but none of the El●●l perish, because God is over come of nothing. So Gregory, 
c Aurum quod pravis Diabcli persuasion but sternt potest ut ●●tum, aurum ante ecules Dei n●●q am, etc. 〈◊〉 Meral. lib. 31. as. 13.  That gold which by the wicked persuasions of the devil may be stricken down like dirt; never was gold in God's account, had sanctity as it were before men they lose, but in God's accourt they never had it. Lombard likewise speaketh to the same purpose, 
d No● potest 〈◊〉 que 〈…〉 praede●●tur, & non 〈◊〉 tur. Lo●●b. lib. 1 distinct. 40.  Both cannot be true, that one should be predest inate and not saved. So Aquinas, 
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. allows that of Augustine, of catechising the simple, chap. 11. 
f Ex Je usal m ●stâ non erat qui ser●it. Objections against perseverance grounded on Scriptures, answered.  Out of that jerusalem was not one that perished. And now for better settling of your minds, let me take a briese survey of those Scriptures that seem to make against it.  
First, from Luk. 8.13. There is mention of some, which for a while believe, but in time of temptation go away. Answ. It is meant of temporary, not of justifying faith. Secondly, the Scripture saith, that some concerning faith, have made shipwreck, 1 Tim. 1.19. That many shall departed 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●● 〈◊〉 turn away from his right co●snesse he shall die. Answ. That is meant of righteousness hypocritical, which carries the name, and goes in the habit of true righteousness; and God by that speech doth teach us: First, alacrity and cheerfulness: Secondly, our own infirmity and proneness to faint in well doing: Thirdly, the miserable condition of hypocrites: Fourthly, what we must do. 
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 reproof what thou hast not done through thine own fault, in prayer whence thou receivest, saith Augustine. Fourthly, joh. 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 burn them. Answ. He saith, That if any branch abide not, and bring not forth sruit, he is cut down; 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 be cold. Answ. It is meant of such Christian virtues as are common to the faithful and hypocrites. Sixthly, Matth. 25.29. Take from him that talon. Answ. That talon is not saving grace, not regenaration; but meant of common gifts, whether natural, or Ecclesisticall. Seventhly, 1 Cor. 9.29. I keep down my body, etc. Answ. Reprobation is not opposed to election unto life, nor doth it signify the loss of eternal 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 fear 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 enlightened, 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 renewed. Ans. The Apostle speaks of hypocrites, which profess Christ for a time, and afterward become Apostates; they are said to have tasted the heavenly gift, but not in a saving manner; 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 Prophecy, doing of miracles, but not the spirit of regeneration, and a justifying faith. And to have been enlightened, and tasted of the good Word of God; that is, to have attained to some knowledge in the mystery of the Word, and the powers of the world to come; by world to come, we 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 pass a multitude of places, and their reason from the Angels and Adam, who were just and yet fell. They had the righteousness and grace of creation, we of redemption; they were in a mutable condition, we 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 speak, as beseems this question, only for conclusion I wish you to admire the happy estate & condition of all that truly fear God, and faithfully believe in his holy name, as vers. 1. And so I come to the reason of the Apostles exhortation, at vers. 21.   

VERS. 21. Verse. 21 For if God spared not the natural branches, take heed, lest he also spare not thee.  
BY natural branches understand the jews: By thee, understand the Gentiles: the one a natural son, the other adopted; and it is an argument from the greater, framed thus. God spared not the natural branches, not the natural sons, not those that were nearest unto him, therefore let the engrafted branches, the adopted sons, and those that are farther off take heed. They contain two branches. 1. God's proceeding with the jew. 2. Paul's 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 fearful punishments. God is as resolute as Saul, when he had bound the people not to eat until night; As I live, though it be done by my son jonathan, he shall die; 1 Sam. 14.39. Though Israel be never so dear, yet if they turn his grace into wantonness, he will send upon them great plagues, and of long continuance; sore diseases, and of long durance. Deut. 28.59. And as the Lord rejoiced over them to do them good, and to multiply them; so he will rejoice over them to destroy them, and bring them to nought, vers. 63. Though jerusalem be the Vine, though she be the place where God promised to be resident, and to have the Ark of the Covenant: yet if this faithful City become an harlot, her Prince's Rebels, her judge's murderers; then will God be eased and avenged of them, and turn his hand against them, Isay 24. Though Manasses have never so godly a father, as Ezekiah, yet if he commit those grievous sins mentioned 2 King. 21. he shall be carried into captivity. Though jehojakim come of as good a father as josiah, yet if presumptuously, and with an high hand he sin against God, he shall be cast out, and buried with the burial of an Ass, and none lament for him, and God will punish him and his seed for their iniquity, jerem. 22.18, 19 and 36.30, 31. Though Cain have the privilege to be the first man that ever was borne of a woman, yet if he murder his brother, God will curse him from the earth, Genes. 4.11. Use 1  
The Use 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 God's judgements; They challenge the prerogative of a religious name, and yet exceed even the savage Goths in heretical wickedness, as Salutan complaineth. They cry, The temple of the Lord, jer. 7.4. when they be unclean, 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 God's eyes, and paper walls to keep out God's judgements.  
Secondly, here apprehend the true cause of the Jews subversion, not fortune, as the Epicure dreams; not destiny, as the Stoic; 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 centre, as Copernicus; nor stars and planets, as Cardanus, and Astrologians think. The Apostle teacheth the true and undoubted cause of such punishments, Ephes. 5.6. For such things cometh the wrath of God upon the children of disobedience. I sinned, therefore am I derision, saith jerusalem, Lam. 1.8. I sinned with a high hand, therefore hath he filled me with bitterness, Lam. 3.15. I was sick of sin, therefore was I rob by Shishacke, 1 King. 14. And now utterly sacked by the King of Babel, 2 King 25. I sinned, and the smoke of my sins ascended to heaven, thererefore am I now turned into a stinking fen, saith Sodom, 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 brass, etc. Secondly, whereas the natural branches are not spared, yet the godly amongst them spared; observe, how fare holiness exceeds greatness. See on the second verse. And so I descend to the Apostles admonition.  
Take heed lest he also spare not thee.] The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed, but conceived by an ellipsis, as may be seen both in Matth. 25.9. and Rom. 11.14. They contain the exhortation and the reason; the exhortation, Take heed, and this hath in it the ground of their care and heedfulness, to wit, the fall of the jews. 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 schoolmasters and remembrancers. When the Gibeonites perceived what joshua had done to jericho and to Ai, they would not stand out to war, but used all the means 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 down 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 Captain and his fifty, 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 fellows, he saith not (as the former) O man of God, come down quickly, but, O man of God, let my life and the life of thy servants be precious in thy sight: there came sire down upon the two former Captains and their fifties, but let my life he pre●iursi● thy sight; 2 Kings 1.13, 14. Hence the Apostles tell us, that So doom and Gomorrha, and the cities about them, which followed strange flesh, are set forth for examples, jude vers. 7. In 1 Cor. 10. from 5. to 11. Be not ye idolaters as were some of them, nor commit for nication as did some of them, nor tempt Christ as did some of them, nor murmur like some of them, for all these were destroyed in the wilderness, 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, remembering how many of the Israelites were shut out of the promised rest for their unbelief 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 sins have a proportion with ours, therefore our punishment must be like to theirs. We may read in Sodom, what our own sins are, pride, idleness, fullness of bread. We may read in Israel what our own lives are; unbelieving hearts to depend upon God's providence, ready to murmur if we want any thing, still unthankful though we have never so much. We may read in Adam how subject we are to yield unto Satan: In David, how ready to yield to our own flesh: In Nabuchadnezzar, how easily we grow proud, and when we see their sins like ours, than we may well think, that our punishments must be like to theirs. If our sins be pride, and fullness of bread, and idleness, then take heed our punishment be not sire and brimstone: If infidelity and unthankfulness, take heed of exclusion from God's favour and love: If lukewarmness, take heed of spewing out of his mouth: If Sabbath-breaking, take heed that God kindle not a sire in the gates of your City, that will never be quenched, as jer. 17.27.  
Secondly, God is as much displeased with sin now, as in times past; his eyes are as wide to espy and mark it, his hand as just to revenge and censure it, his wrath is as heavy against it as ever it was, and therefore if we would not be punished as they have been, beware of the sins that they have done. And from hence we may learn,  
First, Use 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 wisdom gather into a catalogue the punishments throughout the whole book of God, and lay them up in memory, and so to live that he may never feel them: To think upon the punishment of Adam, and thence learn somewhat; first, that Satan will seem a friend, when he enticeth us to sin; secondly, that there is no man so innocent, whom Satan dares not assault; 
Superbia illic, quiahemo potiùs in svam quam in Der potestate esse dilexit; homieidium, quia seipsum praecip●tuvit; sornicrtio, quta integritas humanaser penuna persuasions corrupta est; etc. Aug. Enchir. ad Laurent. cap. 45.  thirdly, that some sin may seem but small in the judgement of man, which is of intolerable weight in the sight of God; as this seems to be, but the plucking of an apple, yet in the eye of God, a whole volume of iniquity was in it, as Augustine observeth. Pride was there, because man loved to be rather in his own, than in God's power; manslaughter, because he overthrew himself; fornication, because by the serpent's persuasion man's integrity was corrupted; sacrilege, because he believed not God; theft, because he took of the forbidden fruit; covetousness, because he coveted more than would suffice. Think upon the woeful downfall of jerusalem, and thence learn somewhat; first, that no city is so great, and famous, but sin will make God fall out with it; secondly, that God never sends fearful punishments, but he gives many admonitions & warnings before it; thirdly, that God would fain have his people to prevent judgement by repentance; and when they will not, God is moved with sorrow and grief for it. Think upon the fall of Babylon, and learn somewhat; first, that no greatness, or outward glory, can persuade God to spare, when sin and ungodliness provoke him to strike; secondly, that many a people think themselves in good and happy case, when their destruction is near, 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 loss of children: therefore shall evil come upon her, and she shall not know the morning thereof; destruction shall come upon her suddenly, ere she be ware, verse. 11. Think upon the punishment of Laodicea, and learn, how they that halt between two opinions; that sow with two kinds of seed; that have a heart for God, and a heart for Baal; that speak half in the language of Canaan, and half in the language of Ashdod; are as odious to God, as lukewarm water to a man's stomach; that always provokes vomit and casting; secondly, that thou must use sincerity and singleness of thy heart in the whole worship and service of God, lest it be said to thee as it was to Laodicea, I will spew thee out of my mouth. Let not pass one judgement of God upon others, for every one of them is a lesson read unto thee, both to teach thee that sin always 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 learn to have wise hearts, Use 2 to make our election sure to ourselves, and be kept from negligence, security, and unbeleese, by the desertion and apostasy not only of the jews, but almost of the whole world; for most of them are long ago revolted: the Eastern parts to the Turk, and his Alcoran; the Western parts to the Romish Antichrist, and his superstition. It is not good to put our salvation in hazard with the multitude, unless we would perish with them.  
Thirdly, Use 3 hence is reproof for all those that do riot, and swagger, and swear it out, and live as if hell were broken lose, and God had now dispensed with justice and with judgement, and granted a general indulgence for such miscreants to rebel 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 cometh upon them. Let them remember how Baltezar was surprised in the midst of his bowls, Dan. 5. Remember the 17. of Luke, vers. 27, 28, 29. their destruction is never nearer, than when they put it furthest from them. I eat, I drink, I play, as if I had passed over the day of judgement, and the torments of hell; and this misery is above all misery, saith Bernard: For the ever watching eye of God is fised upon them, and will measure out a judgement against them, suitable and proportionable to their crying sin. There is one point behind.  
We should so live, Doct. as that God's 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 sin: 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 evil tidings. And so I come to those arguments wherewith the Apostle closeth his exhortation, in the 22, 23, 24. verses.   

VERS. 22. Verse. 22 Behold therefore the bountifulness and severity of God: toward them which are fallen, severity: but toward thee bountifulness, if thou continue in his bountifulness; or else thou shall also be cut off.  
THese three verses have in them two general and main branches: 
Analysis.  First, a godly instruction to the Gentiles, to wit, the consideration of two attributes in God, severity, and bounty. Secondly, a word of consolation to the jews, putting them in mind of their receiving again, at the end of the 24. verse. The instruction in this verse contains four arguments to suppress a proud conceit, and a swelling humour in the Gentiles: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judaeorum, God's severity in cutting off the jews; that's one thing to keep them in awe, and he gives it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Look unto it, or take notice of it. The second, God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or bounty toward the undeserving Gentile; it was not thy desert, but his bounty: that's the next thing to keep thee in awe, and draw thee to thankfulness. The third is taken from the condition upon which they have this bounty, if they continue in his bounty, viz. in faith: for a good which is had upon condition, stirreth up in us a study to fulfil 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, God's severity in cutting off the jews.  
God sits his punishment both according to the greatness and quality of man's sin. Doct. 1 They cast away him, he now cuts off them; they committed a grievous sin, and he now overtakes them with a severe punishment. See the sin of the Church of Laodicea, Apoc. 3.16. her sin was lukewarmness, a temper between hot and cold, which is to the stomach most loath some and offensive; and her punishment is suitable, God spews her out of his mouth; and as she by lukewarmness was offensive, so now she being vomited up, is become an offence to others, that they loathe her. If the sin be great, he suits it with a grievous punishment, as he did with Israel, when for a foul sin, and of long continuance, he sent sore plagues, and of long durance, Deut. 28.59. If the sin be of any strange quality, he suits it with a punishment answerable; as he did with Sodom; she sinned by burning in unlawful lust, and he punishes her by burning her with a shower of brimstone; the stink of her sin 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 sin be grievous, he pays it with a grievous punishment; as he doth unclean actions with unclean diseases, backwardness in hearing him, with utter refusal to hear them, as Prov. 1.24. and Zach. 7.11, 12, 13.  
But the point whereat the Apostle principally aims, Doct. 2 is this. That whatsoever we see God to punish in another, we should beware of it in ourselves: Therefore must the Gentile take notice of the severity shown to the jew; that he may be kept from that sin, for which the jew was cast off. If God punish idolatry in Israel, it is to wean 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 he punish Cain, by setting upon him a mark, it is to teach us to keep our hands free from blood; if Dives, it is to keep us free from covetousness; if he set a fire in the gates of jerusalem for breaking the Sabbath, it is to teach us to keep it holy, and take a delight to make it glorious, Isa. 58. If he punish adultery, it is to teach us to keep our bodies chaste and pure, as sweet and fit temples for his Spirit to dwell and tarry in.  
The Use is: To condemn us for doing that ourselves, Use. which we see God to punish in other men: If God be somewhat slack, and loath to punish us, as he hath done others, his patience should lead us to repentance, Rom. 2.4. make thee better, not worse. Vide severitatem, Mark the severity of God to other sinner; and the same that pays other men their deserved punishments, will pay thee, without speedy and sound repentance: But these be points that are near of kindred to those I have already handled: and therefore I come suddenly to the consideration of his bounty to the Gentiles.  
Behold the bountifulness of God:] Gods children must take special notice of God's bounty and love to them: Therefore Paul beseeches the Romans by the mercies of God, Rom. 12.1. But that which is the main point is this:  
The consideration of God's bounty should make man loath to offend him, or to sin against him. Doct. Vide bonitatem. Consider his love in our election: See how Paul concludeth, 2 Tim. 2.19. the foundation remains sure: Therefore let every one that hath part in that, depart from iniquity. In our creation, consider the efficient cause, God; this should make us do good and eschew evil: we are his workmanship, etc. Ephes. 2.10. The material cause, nothing but dust; this should make us humble, and so come to God: this is a miracle of humility, 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 ye Angels; praise him, all ye his servants; praise him, all his works; and in all places of his dominion; and praise thou the Lord, O my soul. The formal cause, the making us after his image; which contains the immortal substance of the soul. Secondly, all natural knowledge of God. Thirdly, all just and holy actions. Fourthly, regiment over all the creatures. Fifthly, happiness, and glory, and joy, and peace, plenty of all things needful, without corruption and misery: all of them should be as bridles to restrain us from sin. The final cause, God's glory, as Isa. 43.7. which should make us to say with the four and twenty Elders, Apoc. 4.11. They fell down before him that sat on the throne, and worshipped him that liveth for evermore, and cast their crowns before the throne, saying, etc. In our redemption, look upon God the Father, giving the Son of his love to be our ransom; the Son like the good Shepherd laying down his life for us, like the Pelican, Psal. 102. shedding his blood for us, 
Liv. Decad. 1. lib. 7.  or like Marcus Curtius. The use of all this is set down in that Prophecy of Zacharias, Luk. 1.74, 75. That we being delivered, or redeemed from the hands of our enemies, should serve him in holiness and righteousness: He hath called us unto holiness, whereas he hath left others wallowing in their menstruous bloods. Behold the goodness of God in thy vocation; He hath justified thee, Rom. 8.33. See his goodness, he hath given thee health which others want; see his goodness, wealth, which others want; see his goodness, peace, which others want; see his goodness, the Gospel, which others want; see his goodness, friends, which others want; see his goodness, he makes the heavens to drop their rain, the clouds to drop their fatness upon thy ground; whereas to others he makes the heavens as brass, and the earth as brass; see his bounty; and there is not one of these, but it should work in thee obedience and love; 
Gone osus animus bominis sacilius ducitur quà●n trahitur.  The generous mind of man is more easily led than drawn, saith Seneca: The heart of man that is sanctified, is more wrought upon by love and kindness, than by judgements and threats: Slaves and servants obey for fear; but sons and children for love and kindness: excellent is that Text, Deut. 32.6. Do ye so reward the Lord, O foolish people and unwise? thou shouldest have considered, that he hath been unto thee as a father, that he hath made and proportioned thee; how he led thee in the wilderness, taught thee, and kept thee as the apple of his eyes, & as the Eagle stirreth up, etc.  
The reason hereof is this: When men abstain from sin, because God hath loved them, than God continues his mercy and loving kindness: But when love and kindness cannot make them love God again, then God takes his mercy away from them. They that love thee and thy Law, shall have great prosperity, and shall feel no hurt, Psal. 119.165. But when God shows his mercy and love unto a people, and it works not obedience; prevents and overtakes them with blessings, and still they continue to sin against him: then God upbraids them with the gifts he hath given them, ceaseth to do them good, and removes his blessings from them. He made Israel fat and gross, and jaded them with fatness; But when they regarded it not; then the Lord was angry, and said, I will hide my face away from them, Deut. 32.19, 20.  
The Use is: Use. To teach us that if we would love God as sons, and continue in his grace and favour as dear children, and have God to continue his fatherly love and kindness to us, to set down and keep in memory 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 himself much beholding to God for three things. 1. That he made him a man, not a beast. 2. A man, not a woman. 3. A Greek, not a Barbarian. But what is this to us? He hath done for us more wonderful things; he hath made us not only not beasts, but little inferior to the Angels, Psal. 8. not only men, but adopted us for his own sons and children, Ephes. 1.5. When we were dead, he revived us; lost, he sought us; taken prisoners, he ransomed us; in darkness, enlightened us; in want, provided for us; his mercies are renewed unto us every morning, Lam. 3.23. Behold here the bountifulness 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; keep therefore the commandments which I give thee this day, Deut. 7.11. Remember all his mercies, and let this make thee break out in David's passionate phrase, Psal. 103. Praise the Lord, O my soul, and all that is within me praise his holy name. I come to the third; viz. The condition upon which the Gentile hath this bounty.  
Si permanserint. The third condition to work modesty in the Gentiles; they enjoy this bounty but upon condition, and must therefore be careful to fulfil the condition; that is, that they continue in his bountifulness, viz. in faith, saith Paraeus. In a good and religious conversation, saith Anselmus; whethersoever it be, it ministers first of all this conclusion.  
It is not sufficient to have once attained the grace and Gospel of God, Doct. to have made a fair profession of it, to have gotten esteem 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 felicity. 
* Hieroglyph. lib. 16.  Pierius out of Gregory Nazianzene, and S. Basil, hath very 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 calls not the salvation of the elect into question, as if they stood in danger of rejection; for he will teach against that in vers. 29. And Christ saith, it is impossible, Matth. 24.24. But he useth it as a bridle, to contain them in their duty, to keep them from security. Now upon this premise, if thou continue not, thou shalt be cut off, neither of these conclusions will follow. Therefore some of the elect do not abide, but are cut off: nor this, if they cannot be cut off, therefore the commination is in vain. For first, these comminations are against the whole body of the Gentiles: But not against every particular of them; for many times the whole body of a Church may be cast off for infidelity, and yet every particular not cast off: The seven Churches of Asia cast off, yet none of the elect amongst them are perished: The Church of the jews cast off, yet Paul perished not. Secondly, in the whole body of every Church there be evil amongst the good, hypocrites amongst believers: In both then there is use both of exhortation and threatening. In the evil, ut sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be without apology; In the good, that there may be stirred up in them a study to please God, and eschew evil. Amongst many other points I make choice 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 unbelief he takes away his Gospel and Sacraments.  
There is no sin wherewith God is more angry, Doct. than want of faith, to believe the Gospel when it is preached; as vers. 11. Secondly, Infidelity cuts man from God, and makes a separation between them, as vers. 20. Thirdly, it is expedient and necessary for Ministers in a time of general security, 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 judgements of God that hang over them. So doth the Apostle against those that often hear, but profit nothing; that receive the dew, and the former and latter rain, he threatens burning, Heb. 6.8. So doth the Prophet for those three privative sins, want of mercy, truth, and knowledge; and those five positive. That the whole land shall mourn, that every one that is in it shall be destroyed, and cut off; the beasts of the field, the fowls of the Heaven, and the fishes of the sea shall be taken away, Hos. 4. This is meant in the Epistle of S. jude, when it is said, that some must be saved with sear, and violently plucked out of the fire, vers. 23. Our lenity is lenitas saeviens, raging lenity, as Auguistine speaketh: say not, it was better to in in Christ's time; then Christ spoke mildly, as to I●mas, dost thou well to be angry? Now a man cannot offend in a garment, meat, drink, or the use of his money, but the pulpit must ring of it: I wish we might see those days, that we needed not: It is no pleasure to us to sharpen our to goes like razors, to speak by the pound and talon, fearful words, if softer might suffice: But if we be briers in our flesh, it is because we dwell with briers; if perverse, it is because we dwell in the mid of a perverse generation.  
The reasons are many. 1. Reason 1 Because without this rough and round handling, the conceited Hypocrite, the glozing gospeler, the drowsy Professor cannot be thoroughly convinced, much less awakened and converted: when the Preachers be like Barnabas sons of consolation, and come with a soft and still voice; they will mend no more than Eli's sons; they are so deadly asleep, like Epimenides in his cave, or like jonah in the ship, that a low voice lulls them faster asleep than they were before: they must be Bonarges, sons of thunder, and they must come in a whirl wind that may awaken them: And therefore, me thinks, they that mislike such teachers, are like to those Sybarites in Athenaeus, who made a law that all the cocks should be banished. Those that speak low and softly they like well enough; but those that rouse and start them, they fain would banish.  
2. Reason 2 There is often in the best Christians a kind of benumbedness, and a kind of drowsiness, a kind of spiritual pride and conceitedness: therefore for the finding out and redress 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 plied with admonitions.  
3. Reason 3 That the Minister may be free himself: for if he see a plague coming, and the sword coming, and give not warning, his blood that perisheth will God require at the watchman's hands, as Ezek. 33.6. And therefore when we deal roundly, you must bear with us; for thus we must both save ourselves, and you that hear 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, Verse. 23 if they continue not still in unbelief, shall be grafted in; for God is able to graft them in agine.  
THe argument goes thus: Their fall is not eternal, and irrecoverable, therefore insult not over them. They contain a conclusion and a reason. The conclusion: They, if they abide not. The reason: God is able to graft them in again. The particulars I omit, till I come to vers. 25.  
There is no sinner so great, Doct. but if he come home and return, God will receive him. We are like unto prodigals, and God like that kind and loving father, Luk. 15. We are like sheep going astray, and God like a shepherd, that both seeks us, and when we are found, receives us into his fold, as vers. 24. See Ephraim, jerusalem, Manasses. To this purpose saith God to Israel, That though a man have defiled his neighbour's wife, oppressed, taken by violence, lift up his eyes to Idols, given to usury, yet if that man return from his wickedness that he hath committed, he shall save his soul alive, Ezek. 18.27. Nay, if he return, he shall live, and not die, vers. 28. And Paul so beseecheth the Corinthians in God's name: Come out from these idolaters and polluted persons, and I will receive you, etc. 2 Cor. 6.17. Therefore Peter sends Simon Magus to pray that (if it were possible) his sin might be pardoned, Acts 8.22. And Daniel having interpreted the dream to Nabuchadnezzar, that he should be driven out amongst the beasts of the field, yet puts him in hope of a restoring, If he will break off his sins by righteousness, and his iniquity by mercy to the poor, Dan. 4. 2●.  
The reason i● taken from the infinite dimension of God's mercy, Reason. whereof I may lay, as Simonides in Tully, 
De nature Deor. lib. 1.  who being demanded what God was, still desired more time, etc. He always delights in mercy more than in justice; to be called a God of mercy is a title wherein he delights much; but that he is called a God of judgement, I find not passing twice, in Isa. 30.18. and in Malac. 2.17. Mark how he proclaims himself, Exod. 34.6, 7. The Prophet tells 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 do his work, his strange work: He is much like to Od●vius; utinam 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 Photion, Filius mens non ulciseatur injurias, Let my son 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 Denizens, because of Theopompus; or like Darius that mild Persian General, 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 very Angels rejoice at it, Luk. 15.10. And it is Gods ordinary course to watch all opportunities, and seek all occasions to show mercy, as Gen. 18. at Abraham's suit for Sodom, he would have spared the whole City for ten righteous persons: and jer. 5.1. If one righteous man might be found, he promiseth to pardon all the rest for his sake.  
Where I meet with the error of the Donatists and Novatians, who denied repentance, Use 1 and receiving again into the fellowship of the Church, unto all those that shrunk from the profession of faith in time of persecution, or fell into manifest offences after Baptism; 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 he be not swallowed up of overmuch heaviness; Wherefore I pray you to confirm your love towards him. And Matth. 18.22. The brother must be forgiven until seventy times seven.  
2. Use 2 Let no man (albeit he have been never so great a sinner, or never so often fallen and offended) despair of God's mercy; for than he will not be more fearful to commit sin, but more willing to fall into it: for he that despairs, reasons thus with himself; It can prejudice me nothing that I am a drunkard, for I am already out of all hope of Heaven: That I profane the Sabbath; for I have no hope of glory: why should I serve the Lord? I am none of his sons: please him? I am none of his servants: run? I look for no garland: fight? I look for no crown: strive? I shall not enter in at the straight gate: pray? I shall nor be heard: sow in tears? I shall never reap in joy. But let a sinner acknowledge, and bewail his offences before God; labour to forsake sin, and lead a new life; learn David's rule, Eschew evil, and do good, Psal. 34.13. the Prophet Ezekiels' rule; Cast away your transgressions, and make you clean hearts, Ezek. 18.31. the Prophet Isay's rule; Cease to do evil, and learn to do well, Chap. 1.16, 17. And then comfort yourselves as God comforts them, vers. 18. I would have all sinners to resolve with the servants of Benhadad, when an hundred thousand of his army were slain 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 merciful 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: etc. Aug. de temp. Serm. 58.  we pray thee let us put sackcloth upon our loins, and ropes about our necks, and go 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 sins, why considerest thou not the omntipotencie of the heavenly Physician; seeing that God will, because he is good, and can because he is omnipotent, he shuts the gate of God's love against himself, who believes that either God cannot, or will not have mercy on him. And an excellent meditation of Chrysostome; If thou be'st wicked, think of the Publican; 
Si impius es, cogita publicanum; si immundas, attend meretricem; si homicida, prospice latronem; si iniquus, cogita blasphemum; peccasti? poenitere; millies peccasti? millies poenitere. Chrysost. hom. 2. in Psal. 50.  if unclean, consider the harlot; if a , look upon the thief; if unjust, think 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 knock: He that for ten men's sakes would have spared Sodom, will spare them: Yet this is no encouragement to sin; for mercy must not make us sin, but fear to sin; as Psalm. 130.4. He that sins in hope of mercy, shall find none; for presumption is nothing else but a vain hope, or an high house on weak pillars. He that saith, I will sinne, and be sorry, and escape, God will not see, or not be angry, or not punish, and so wrong God with his prayer, as much as with his offence, that suggests to himself vain hope of never too late, as if he could command either time or repentance, and defer the seeking of mercy, till he be between the bridge and the water, shall find little favour. See Deut. 29.19, 20. A word of the reason.  
For God is able:] It is a great comfort to men in distress, and sin, and trouble, that the God whom they serve, is able to restore and to help them. In Isa. 45.23. I have sworn by myself, the word is gone out of my mouth in righteousness, that every tongue shall swear by me, and every knee how unto me. Thus the Prophet comforts himself; The Lord is King be the earth never so unquiet, Psal. 99.1, 2. This was it that comforted the three children; Behold, the God whom we serve, is able to deliver us, etc. And so I come to the proof and confirmation of this argument.   

VERS. 24. Verse. 24 For if thou wast cut out of the olive tree, which was wild by nature, and art grafted contrary to nature into a right olive tree; how much more shall they that are natural branches be grafted into their own olive tree?  
BEcause an argument à posse ad esse is infirm, 
The Scope.  an argument showing that God can do it, to prove that he will do it, is but weak: therefore here he goes about to show, not only that God can, but that he will graft them in again: The argument goes thus: If God did that which was so hard, much more will he do that which is more easy; if that which was unlikely, then much more that which is ordinary and natural: But the engrafting of a wild olive branch into the right stock, is hard and strange; yet this hath God done: therefore he will not fail to engraft the true branches (though now cut off) into their own stock, which is both ordinary and easy; this is the meaning. The parts are two: 1. An Antecedent. 2. A Consequent. 
The parts.  In the Antecedent note a twofold condition of the Gentile. The former what they were, cut out of the wild olive. Secondly, what they are, engrafted into the right olive contrary to nature. To begin with the first. There be two kinds of olive trees that be wild and barren, as Plinius relateth. From whence comes a twofold conclusion. See before, vers. 17. I come to the condition wherein now they are.  
Engrafted contrary to nature into a right olive tree:] 1. Because they bring forth fruit according to the stock, not after their own kind; so Ambrose. 2. By grace, therefore contrary to nature. 3. Beyond the power of nature to alter and change themselves. The Conclusions are many, I make choice first of this.  
That man's calling, Doct. 1 and coming unto God is far beyond the power of nature. Or thus. Man before grace can neither work, nor wish himself any thing that is good; as in Rom. 6.20.  
2. Doct. 2 God will alter the very course of nature for his children's good: He preserves quite contrary to nature, as jonah, the three Children, and Daniel. Of all beasts the Lion is most cruel; of all elements, fire and water most unmerciful; of all fishes, Leviathan and the Whale is most devouring; yet these he altars for his children's good. The den of Lions like a soft and easy bed for Daniel; the furnace like a pleasant garden for the jews; the sea like to a wholesome bath, or pleasant fountain, to jonah. When Israel is in danger, he altars then the course of the sea, and turns it into a wall; when they are to pass into Canaan, he makes the rolling waves of jordan to go back, and stand on an heap; when joshua is in the field against the five Kings of the Amorites, if it be like to grow dark before the discomsiture; the Lord will make the Sun to stand in the valley of Gibeon, and the Moon in the valley of Ajalon, josh 10.12. God doth as Physicians do with poison, altar the venomous quality, and turn it into a sovereign antidote, 
De Paevit. lib. 1. cap. 3.  De veneno antidotum, saith Ambrose.  
Learn then, Use. that it shall go well with those whom God loves, though all ordinary means be against them. There be two conclusions that will make it good. The one; God saves his, when all means are against them. The other; He confounds the wicked, when all means are for them. There is nothing that can do thee hurt, if thou be Gods; he 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 natural branches be grafted:] Doct. 1 The first Conclusion: The experience of God's former love should work 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 jacob, Genes. 32.10, 11. In Heb. 11.30. By faith Israel passed over jordan, etc. As Matth. 4.6. God's proceeding with others should be lessons for us, as whether it be in judgement, vers. 21. or in mercy: Thus God comforted Isaac; I have been the God of Abraham, therefore fear not, for I will bless thee, Genes. 26.24. They that desire more may peruse Deut. 11. it will give abundant satisfaction.  
The Use is: To teach us to keep a register of all God's goodness to ourselves, Use. and others in former times, that they may be as stays 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 he defended Elisha with fiery horses and chariots, 2 King. 6.17. may comfort us in time of war: How he walked in the midst of the furnace amongst the three children, Dan. 3.25. may comfort us in time of persecution: How he received the idolatrous Gentile, may comfort us in the times of sin. 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 easy and ordinary he will not fail. The bringing of a people out of a Kingdom bend to keep 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 fury of all enemies. If he have formerly restrained the mouths of Lions, he will keep the wicked mouths of reviling Rabshekehs', that slander the hope of the living God. If he have quenched the flames of fire, he will quench the flames of persecution and trouble. If he have received Gentiles that were enemies, he will surely receive the children. If strangers, he will surely receive his sons. If he have given life to the dead, he can easily preserve it where it is. If he have fed and preserved when all means were passed; much more will he where the means fail not. Thus the Holy Ghost reasons, Rom. 8.32. He who spared not his own Son, but gave him for us all to death, how shall he not with him give us all things. 
Quid negabit filus, quidedet ut sit pater.  What will he deny his sons, who gave himself to be their Father; saith Cyprian: which is an excellent comfort and encouragement for us, for whom God hath wrought such extraordinary and wonderful things; he delivered us from Egyptian darkness, a wonderful work; from a Spanish Armado, a wonderful mercy; from a Popish Powder-plot, a wonderful favour; great and manifest tokens of love; and such as ought to work 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, etc. for if the great wonders wrought for us, had been wrought for Heathens and Pagans, they would long ere this time have both believed and repent. There is yet a point or two.  
God hath a love to the natural 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 speaks. But the main point is this: Doct. 4 Though Gods children be sometimes fare gone in sin, yet shall they never be quite cast off: Let fare gone in incest, Noah in chunkennesse, David in adultery and murder, Manasses in idolatry, Peter to a denial of Christ, yet at last received again. The Prodigal far gone, but at last comes home, and his Father receives him again; the reason is God's infinite mercy, who rejoiceth more in showing mercy, than in doing justice; as above. And so I come from that part of the Chapter which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or hortatory to the Gentiles, that they exalt not themselves; to that which is prophetical to the jews, that they may not despair.   

VERS. 25. For I would not brethren, Verse. 25 that ye should be ignorant of this mystery (lest ye should be wise in your own conceit) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  
THe whole Prophecy reacheth to vers. 33. 
The parts.  The main proposition of it; God will assuredly call the people of the jews 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 deep and profound doctrine; viz. Blindness 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 kind compellation, Brethren. 2. His affection and godly desire for them, that they should not be ignorant. 3. The depth and excellency of his doctrine, a mystery. 4. The use of that mystery, to keep them from being arrogant, wise and proud in their own conceits. I begin with the compellation.  
Brethren:] A kind and gentle speech, intimating his love to them, begging their love unto him; and ministers this conclusion:  
That men are most willing to learn of him whom they affect and love: Doct. Therefore the Apostle writing to the Churches, always in the first place goes about to win their hearts unto him, by showing how dear and tenderly he loves them, as Rom. 1.9. God is my witness, whom I serve with my spirit in the Gospel of his Son, that without ceasing I make mention of you always in my prayers. So to the Corinthians, he would win their love both by praying for them; I wish you grace and peace from God the Father, and from our Lord jesus Christ: and by thankfulness and joy of his heart, that God had respected them: I thank my God always on your behalf, 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 crown of rejoicing, are not even ye, etc. 1 Thess. 2.19, 20. Thus do Gods Messages endeavour by love, by prayer, by taking pains, towed the hearts of the people unto them, that being in love with their persons, they may give the better ear to their instructions and lessons.  
The use is, Use 1 to teach us Ministers so to behave ourselves, that we may win the love of that people whom we teach: But how? Not by forbearing them in their sins, not by applanding their ill ways, not always by coming in a soft and still voice, not by such faint reproofs as old Eli used to Hophni and Phinehas; This is not well that I hear of you, do it no more: but by praying hearty 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 showing you your sins, this should make you love us; by pulling you out of the fire, this should make you love us; not think us enemies, because we tell you the truth, Gal. 4.16. but lovers and friends, because we show you the way wherein you must walk, we teach you those graces that you must cherish, we name you those weeds which you must pluck up, and those sinks which you must cleanse and purge, if you will be saved.  
Secondly, to teach you, Use 2 that your want of love to them makes you profit little by their pains. Ahab will not be ruled by Micaiah, nor hear the truth he speaks, because he 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 plucked out your own eyes to do them good, and be as sorrowful for the loss of them, as the Elders of Miletum were to part with the Apostle. They wept sore, and fell upon Paul's neck, and kissed him, gushing out with tears to hear 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 spiritual unto them, and they things temporal unto him; as the Apostle speaks, 1 Cor. 9.11. Thirdly, by a reciprocal and mutual rejoicing at the welfare of each other: He must rejoice when they do well; for what is our crown and rejoicing? etc. 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 mourn with them that mourn, I join mine affection with all; saith Cyprian. They also must rejoice at his well-doing, pluck their eyes to give him, think his very feet beautiful, Rom. 10.15. What member will not rejoice at the welfare of the eye that guides it? What sheep will not rejoice at the welfare of the Shepherd that feeds it? What child will not rejoice at the welfare of the father that begot it, of the mother that bore it, that toils and labours to bring it up? But I come to his affectionate desire to them.  
That they should not be ignorant: Doct. One main care of a good Minister is, the expelling of ignorance out of their people's hearts: For the enforcing of this point, mark, 1. The ill fruits of this sin. 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 Gospel, should be to instruct his people, so that their souls may be saved, as vers. 14. I come to the third: the depth and profoundness of this matter; a mystery.  
A mystery:] This word imports a thing unto men unknowen, or of men not sufficiently understood. The first Conclusion is;  
The depth and weightiness of points delivered, Doct. should command devout attention in them that hear. So David, being to teach the whole duty of man, the fear of the Lord, bids them come & hearken, Psal. 34.11. So Solomon; I will speak of excellent things, my lips shall teach things that be right, therefore harken and give ear, Prov. 8.6. Therefore when God spoke to his people of the extirpation of idolatry, and they gave no heed, the Lord grows angry to punish them; Psalm. 81.11. My people would not hearken, therefore I gave them over: It is very 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, etc. Euseb. de vita Constant. lib. 4. c. 33.  It is an impious thing (saith he) to hear negligently disputations concerning God. And it is written for the commendation of Mary, that when Christ spoke of doing his Father's business, she pondered them, & laid them up inhere heart, Luk. 2.51. When the matter is deep and excellent, then must the attention be devout and deep. When Moses his doctrine drops as the rain, and his speech distils as the dew, and as showers on the herbs, then must both heaven and earth give ear and hearken, Deut. 32.1, 2.  
The Use is; Use. to teach you with what devotion you ought to appear before the Lord, to hear the mysteries of godliness: for every point of godliness is a mystery, as the Apostle speaks, 1 Tim. 3.16. But my purpose is not to discourse of this mystery, until I come to the parts of it; only 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 he will call them no sooner; Of him remember it is a mystery, which no man can evidently demonstrate, until the effect and event do make it plain: only a word of the use of this mystery, and then I come to handle the parts of it.  
Lest you should be wise in your own conceits.] I pass 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 think they have all: The note that I would commend is this:  
God would have no man proud of any thing which he enjoys: Doct. Therefore he reproves the Pharisie, that in comparison of himself despised others, Luk. 18. Therefore is that sharp reproof of the Corinthians; You despise the Church of God, and shame them that have not, Do I praise you in this? no; I praise you not: 1 Cor. 11.22. And so I come to the three branches of this mystery; whereof the first is, viz.  
That obstinacy in part is come to Israel:] Wherein note first the judgement, what it is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obstinacy. 2. Upon whom, it is Israel. 3. The extent of it, in respect of the parties, it is not upon every particular; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in part. I begin with the first. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, concretio in callum, a growing together into an hard thick skin.  
In this observe; First, the author whence this hardness came; that you may see at vers. 8. God hath, etc. Secondly, why God sent it, to punish them for precedent sins: From the author, the conclusion may be this; Hardness of heart is justly brought upon man by God, as vers. 8. I come to the second. God punisheth them with this sin, for the committing of other former sins. Doct. So did he with the Gentiles, Rom. 1. They turned the glory of the incorruptible God, into an image made like a corruptible man, etc. vers. 23. Therefore God gave them up to uncleanness, vers. 24. They turned the truth of God into a lie, 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 mind, vers. 28. The same you may see in 2 Thess. 2.10, 11. Because they believed not the truth, therefore God gave them over to believe lies: And as he proceeded with these Gentiles, so he doth with the jews; 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, he commits adultery and murder, and God suffers first one of his children to lie with another, and then one to murder another, 2 Sam. 13. Lot is drunken, and God suffers him to commit incest after it, Gen. 19.32. So true is that of Solomon, Prov. 22.14. The mouth of strange women is a deep pit: 
See August. De natura & great. contra Pelagian. cap 22.  he that is abhorred of the Lord shall fall therein.  
This may teach us to expel vice; it is as a threefold cord, Use. to keep us from giving way and passage to any one sin, lest it be but the opening, to let armies of them in upon us; to keep from that flowing sin of drunkenness, lest that bring adultery, as Prov. 23.33. 
a Nunquam vidi ebrium & castii. Hier. in Tit. 1.  I never saw a drunken man a chaste man; saith Hierom. 
b Quem non vicoat Sodoma, vicerunt vina.  Whom Sodom had not overcome, wines overcame; speaking of Lot. 
c Et ad unius horae ebrietatem undavit eafoenora, quae per annos sexcentos sibrietate contexerat. Hier. ad Occan. Epist. 83.  And in one hours' drunkenness he uncovered those thighs, which he for six hundred years by sobriety had covered: saith the same Hierome. Take heed of adultery, lest that open a gate for murder, as it proved in David, 2 Sam. 11. Take heed of disobedience, lest God punish it by giving us over to our own lusts, Psal. 81.12. Take heed of an unbelieving heart, lest God give us over to believe lies, 2 Thess. 2. Take heed of doing one sin, lest God punish thee by letting thee fall into another. The particular sin punished is contempt of the Gospel: there is nothing that God punisheth sorer than contempt of the Gospel, as vers. 11. I come to the parties.  
Israel] that is, by a metonymy, the people of Israel, that had the prerogatives and gifts above others. Conclus. Doct. The importunate clamour of sin will bring God's hand to punish where his mercies have been 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 man's sin, that it enforceth him sometimes to whet his glistering sword, and his hand to take hold of judgement, and make his arrows drunk with their blood, Deut. 32.41. It is a grievous pain for him to punish, and therefore when he goes to strike, it comes with Ah and Alas, Isay 1.24. and yet so clamorous is man's sin, that it will let God have no rest, till he become to Ephraim as a lion, and a lion's whelp to the house of judah, as he speaks, Hos. 5.14. It is most true which God proclaims of himself, He is merciful, slow to anger, abundant in goodness, Exod. 34.6. It is most true which the Prophet speaks of him; The Lord shall stand as upon mount Perazim, be wroth as in the valley of Gibeon, that he may do his work, his strange work, Isay 28.21. He is like unto Octavive, Would I knew not my letters: 
utinam nescirem literas. Suetonius in vito Octavii.  yet such is the importunity of man's sin, that it may seem to say unto God, as jacob said to the Angel, I will not leave until 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 deals with God as Dalilah did with Samson, judg. 16.16. importunes again and again, until that tender father, whose bowels are rolled and turned within him, turn angry judge, to take revenge where he was wont to cherish; And to give that Israel unto hardness of heart, whom he was wont to embrace in the arms of his mercy and love. Therefore is sin sometimes said to smoke up to heaven; sometimes to cry unto heaven, as Sodomes' sin, Gen. 18.21. I come to the use.  
Come hither jerusalem and learn: Use. Though thou be the vine which Gods own hand hath planted, thy spiritual whoredoms importune the Almighty to fill thee with bitterness, and make thee drunken with wormwood, Lam. 3.15. Come hither Sodom and learn: Though thou be like the garden of the Lord, and fruitful like the valleys of Egypt, Gen. 13.10. yet thy uncleanness importunes the Almighty to burn thee to ashes, and turn thee into an Asphaltite lake, to destroy thy inhabitants, and all things that grow upon the earth, Gen. 19.25. Come hither Babylon, and learn: Though thou be for greatness more like to a region than a city; for beauty, the Lady of Kingdoms; for prosperity, canst say of thyself, I am, and no other, Isay 47.8. yet thy pride importunes the Almighty to turn thy pleasant palaces into places for dragons and ostriches, a wilderness for Satyrs to dance in, and for Zim and Ochim to lodge in, Isay 13.21. Come hither Laodicea, and learn: Thy lukewarmness importunes the Almighty to spew thee out of his mouth, Apoc. 3.16. And let us of this Land and Kingdom learn; what though we have Kings like David, and Princes like to josiah, judges 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 Almighty to deal with us as he did with Babylon; the wantonness and looseness of our land importunes the Almighty to deal with us as he did with Sodom; the idolatry that hath got herself so many lovers and favourites, importunes the Almighty to do with us as with jerusalem. We have those that swear and forswear, which makes God lay siege to the walls of our Cities, till it devour the stones and timber of it, Zach. 5. We have those that rise early to follow drunkenness, which calls for a woe upon us, Isai. 28. We have those that profane the Sabbath, this importunes the Almighty to set a fire in our gates, jer. 17.27. We have those that are of the mind of julian, 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 corn, and say with William the second, having in his hand at the time of death the Bishoprickes of the Archbishop of Canterbury, Winchester, and Salisbury, and twelve Abbeys, 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 think what multitudes and nests of vipers are bred amongst us, who are like the womb that bears them, and make to totter & reel the very pillars and foundations of that land & kingdom that breeds them: What then should our care be, but to reform these sins that are able to sink whole towns and kingdoms: The custom of swearing, for because of oaths a land mourneth, jer. 23.10. Ignorance, want of mercy, want of truth, for because of these the land shall mourn, Hos. 4.3. To labour for the suppression of all iniquity, for that makes the earth to reel to and fro like a drunken man, Isay. 24.20. and let every man that loves our nation, that loves our Church or Kingdom, help with their hands, if not with their prayers, and the Lord be with us, and grant good success; and so I come to the universality and reach of this punishment in respect of the subject.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in part; that is, this obstinacy is not total, but partial, lies not upon every one, but some only, as Anselmus; Ambrose refers it not to the number blinded, but to the time that this blindness should last. But that's noted in the next clause of the mystery. I take it to be meant of the number, as if he should say, that even in the time of this general obstinacy God did preserve some unto himself.  
I conclude, Doct. There hath never been any such general hardness and revolt from God. but God hath preserved a Church among them to himself. 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 return as an Oak or Elm, which have a substance in them when they cast their leaves. The Aslyrian may make the people of jerusalem like the trees of a forest cut down, so few that a child 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 been in the time of those ten bloody persecutions, begun under Nero, An. Dom. 65. when Peter and Paul were beheaded; 
Omphrius Fast. lib 2.  continued under Domitian, when john was banished 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, until the end of the bloody reign 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 blood of the Martyrs. Nor at any time overcame we with greater triumph, than when we could not with ten year's slaughter be overcome. Or if ever God's Church could have been quite pulled down, in likelihood it would have been in the time of Antiochus Epiphanes, when he entered the Temple jerusalem, burned the books 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 God's true and constant promise touching the continual keeping and preservation of his Church: I will marry thee unto me for ever, Reason. Hos. 2.19. And to show that he will never part with his Spouse again, he saith, he will do it in faithfulness, vers. 21. From whence I may take just occasion to answer that Popish slander: That undoubtedly we are not the Church, because the Church was ever, we never heard of till Luther's time. My reply is: That the Apostles and the Primitive Church, for almost six hundred years after Christ, taught as we do, and ever since there have been some that have contended for the maintenance of that faith which we profess. In matter of Supremacy they taught as we do, till after Gregory's time, which was six hundred years after Christ. Yea, Gregory himself writing against john of Constantinople; 
a Si quis se appellaverit Episiopum universalem, is est Antichristus, considentè. dico. Greg Epist. lib. 6. Epist. 30.  If any shall call himself universal Bishop, I say it confidently that he is Antichrist. In matter of the Sacrament, for 1000 years together, 
b Cypr. Epist. 71.  the people received the wine as well as the bread 
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 In Catechism.  Erasmus and 
* Epist. lib. 7. Epist. 109.  Gregory showeth. Yea, 
e De Invent. lib. 6. cap. 13.  Polydore Virgil confesseth, That the Father's condemned Images for fear of idolatry. And this continued till the second Nicene Council, as 
f Instit. lib. 1. cap. 11.  Calvin proveth. But now of late the 
g Sess. 25.  Trent Council, and 
h De imagia. Sanct. lib. 2. cap. 14.  Bellarmine have given unto them divine honour. Not to trouble you long; 
i In praesat. & native 45.  Bristol confesseth; The truth is, that some have been in all ages of the Protestants opinion. And 
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 contained so long; some say it hath been since Pope Sylvesters time; some since the Apostles; They believe all articles concerning God, but they hate the Church of Rome; so that we 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, only 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 mystery:  
Until the fullness of the Gentiles be come in.] 
Exposition.  The Apostle taught them before, that the hardness of the jews should come to an end; here he sets down the time when it shall be, until the fullness of the Gentiles shall come in. By this fullness is meant God's Church gathered, out of all Nations, by the preaching of the Gospel; not that all Nations shall be converted: for then the Church should have no enemies, nor should there be any truth in these Prophecies of the Apostasy of Antichrist, and the small number of Believers in the last times. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the turning of great multitudes of all Nations to the faith of Christ; such as hath not been of old, no not in the time & at the preaching of the Apostles. I omit that doubt and question, whether the fullness of the Gentiles shall be so come in, that after the conversion of the jew, no more Gentiles shall be called; for I believe, that to the end the Word shall work upon the Gentile, as well as on the jew: I shall say somewhat of it in his proper place. In this branch of the mystery observe, first, the period of the miseries of the jews; secondly, the compliment of the happiness of the Gentiles, the one noted at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until; the other in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness. In the former, which I call the period of the miseries of the jews, I note first, that there is no people so fare gone in sin, but when they return God will receive them, as vers. 23. Secondly, though obstinacy lie upon them very long, yet before the end of the world they shall be called again. The reasons: 1. The first fruits of the jews converted, as john the Baptist, old Simeon, and the Apostles; and here and there some in later times, Egisippus, the writer of Ecclesiastical History, a jew. Bucolcerus, about the year 162. in the time of Antoninus the Emperor: and the Magdeburgenses report of one in Spain, 
Cent. 13.  Anno 123. 2. From the testimonies of Scripture, which show that the first fruit were holy, the root whence they came holy: Therefore the branches and the whole lump is holy, not by internal sanctity, but Deo foederati, children of the Covenant, and therefore shall certainly be called. 3. From the drift and project of the Apostle in this Chapter: But this point meets me in the next verse, only let us make this use, as vers. 11. 2. Upon this ground, me thinks it is not well done to banish them our Coasts, 
Balaeus Appendix, ca 6. cent. 4.  as from England, by a London Council, Anno 1291. in the time of Edward the fourth: nor to murder, as Anno 1278. the jews were murdered 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 we must pray for, and hope for, and help forward.  
I come to the compliment of the felicity of the Gentiles, their fullness is come in: 
Exposition.  By fullness saith Beza, he means not every particular Gentile, but the Nations in general; nor is it to be understood of an universal enlightening of the whole world at the time of the jews conversion; for in the Apostles time the word was generally preached unto all the unknown and inhabited Nations of the world; as Col. 1.6. The word of truth, which is the Gospel, as come unto you, even as it is to all the world: and it is preached to every creature, vers. 23. Now that the Gospel should the second time be published and divulged over the world, we have neither Scripture nor commission for it. For first, Apostolical gifts and callings, most necessary for so great a work, are ceased many hundred years since. Secondly, at Christ's coming there shall be almost no faith, that is, sound doctrine and zeal, as Luk. 28.8. When the son of man cometh shall he find faith on the earth? and yet his coming will be shortly after the calling of the jews. Thirdly, it may be that the Gospel shall be revived in many kingdoms where it was planted before, in and near those places where the jews shall be after their general calling, but shall not be general. They therefore that look for an universal preaching, may sooner see Christ coming the clouds of heaven. So that I say by fullness is meant a great concourse, as Calvin; or the nations in general, as Beza.  
The first point is the effect of the Gospel: 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 return void, Isay 55.11. By it we must be saved if we belong unto him, 1 Cor. 15.2. and as it was in the Apostles time, the word was opposed, and still it prospered; trodden down, and still it grew; though the sower were martyred, yet the Gospel still took root, and spread itself to the end of the world: So now, be it never so much envied, opposed and hindered, it shall gather the elect from the four winds, and be preached till all the Lords flock be gathered, and turned unto the Lord.  
From hence learn, Use 1 how fearful a case it is to be deprived of the Gospel: it is to be feared that in such places the Gospel hath had his full working, and that where it remains not, God hath already gathered his wheat, and the remainder are but tares and chaff. 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. Use 2 Which should stir you up to pray to God for a blessing upon our labours, that we may gather them that are to be gathered, and we may quickly see the consummation or our evil days, the coming of Christ in the clouds, the resurrection of the just, and hear that voice of Come ye blessed of my Father, inherit the kingdom, etc. In a word to show the mystery. I do conceive that the mystery in the fullness of the Gentiles is in this point. Whether the fullness of the Gentiles shall be such, that after the calling of the jews no more Gentiles shall be converted; because he said that their fullness is come in already. I do well remember the rule of Augustine; Faithful ignorance is better than rash knowledge. 
Melior est fidelis ignorantia quàm temeraria scrert. tia. Aug. mverb. Apost. serm. 20.  And though it may seem, that before the conversion of the jews, the Gentiles fullness shall be so great, and after their conversion the time so short, that therefore there shall be no more converting of any more Gentiles; yet is it not unlikely, that even after the calling of the jew, some Gentiles may be converted. First, some shall be converted at the eleventh hour, 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 oil 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 jews, there shall be better means to convert the Gentiles than ever before: First, more clear understanding of the Scriptures: secondly, such zeal and practice of holiness in the jews, as cannot choose 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 work is fare more effectual than the voice of an eloquent sermon, saith Bernura For as it is most true which I find 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 jew; yea, at the end of the world God shall find some of his own among the Gentiles alive, as the Apostle shows, 1 Thess. 4.15. in likely hood converted after the coming of the jews: But in this secret mystery I am not acquainted; I deliver nothing for certain, I do not desire to be of God's Counsel, it is enough to be of his Court. I confess mine own ignorance, and think no shame to be ignorant in that, which God in his Word hath not revealed. I come to the third branch.   

VERS. 26. Verse. 26 And so all Israel shall be saved, as it is written, There shall come out of Zion the deliverer, and shall turn away iniquity from jacob.  
THis is the third branch of the mystery, wherein the Apostle points at two circumstances in the conversion of the jews. The one, the time, at the end of the coming in of the fullness of the Gentiles. Secondly, the number, All Israel; for the former, the Scripture hath determined that it shall be; but of the day, and year it hath said nothing; all that I dare say of it, is by way of probability, and it may be comprised in these propositions. 1. The conversion of the jews is not as yet past; for though some be here and there converted, yet the promise being more general is not yet fulfilled. 2. The stumbling block 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 wickedness, and by them they judge of us all, that till this Babylon be destroyed, the conversion of the jews can hardly be expected. Now where this Babylon is that must fall, let it be judged by 
a De Civit. Dei, lib. 18. cap. 22  S. Augustine. Rome is the daughter of Babylon. By 
b Adversus jovinian. lib. 2.  Hierome, Rome is that Babylon, which God in the Apocalyps threatened: And john by Babylon did 
c Ad Marcoll. Epist. 17  mean that Rome standing upon seven hills. By 
d Lib. 18. cap. 22.  Vives upon Augustine, who cities Hierome to say, that Peter the Apostle calls Rome Babylon. By 
e Lib. 3.  Tertullian against the jews, and against Martion. And is as good as confessed by 
f De Pontis. Rom. lib. 3. cap. 13.  Bellarmine, in his answer to an argument. Thirdly, it will not be long before the second coming of the Son of man, but toward the latter end of the world; which time, though the Millenaries in Augustine, Of the City of God, Book 20. Chap. 7. out of some books of Elias the Prophet, as Vives notes upon him, have determined the end of the world to be at the end of six thousand years, 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 coming: whereof 1618. are already expired; so that there remains no more but 382. years until the end of the world, in their account; and within that time, nay near 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 days the world was made, in six thousand years 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 own power: surely that day and hour, 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 apology is, I love to speak truth in the pulpit; and what I know not I speak not: If any man, out of a proud spirit for ostentation, shall take upon him to determine the time; I profess I believe him not. I dispute not whether they shall have a policy, and recover the holy Land, and dwell there; for it is likely they shall never recover it, because we find no such promise. I come to the number:  
All] Some by all Israel understand the whole people of God, consisting both of jew and Gentile, according to that, Gal. 6.16. Peace be upon them, and mercy 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 jews. And then the doubt riseth, whether toward the end of the world, all the jews 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 〈◊〉 shall. ter ●mac. Greg set. Ezeth. ●iom. 12.  but universally all: So Scotus and Cajetane in their Commentaries. Some prescribe the means how this whole Nation shall be converted, to wit, by the preaching of Enoch and Elias, as Gregory, Theodoret, Lyranus, Anselmus, and diverse others upon this Text, which is but a fancy, for Elias is come already: for that Elias which Malachy saith must come, Chap. 4.5. our Saviour expounds of john Baptist. If ye 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 dream of Elias, and enoch's coming again, let them read the confutation of it, learnedly written by the Kings own pen in the premonition to all Christian Princes. My judgement is; That toward the end of the world, before the coming of Christ, the jewish Nation shall be converted, yet every one of that Nation I dare not say: for first, the testimonies which Paul cities out of Isay, must not be understood of some particulars, but of a great number, ungodliness shall be turned away from jacob. And S. Origen fitly allegeth that prophecy, Hos. 2.7. I will return to my first husband, for at that time I was better than now. Secondly, that prophetical 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 general conversion of the jews. Thirdly, Beza in his Annotations shows, 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 been from the beginning of the world, only the jews do yet remain in so diverse casualties, in captivity, 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 special purpose above all others. Lastly, there is the consent of Fathers, Chrysostome of our Saviour's words, Serm. 12. Hilary of the Trinity, Book 11. Augustine, quest. on Genes. chap. 148. Dionysius Carthusianus, Ambrose, and Hierome upon the words of my Text. The Conclusion is this.  
Though obstinacy lie never so long upon the jew, Doct. yet none of them within the Covenant shall be lost: Which is built upon these grounds. 1. The immutability of God's decree. 2. Upon Christ's keeping. 3. Upon the sealing of the assurance, as vers. 20. And so I come to the proof and confirmation.  
Then shall come out of Zion the deliverer, 
Exposition.  and shall turn away iniquity from jacob.] It is not wholly set down together in any place of the old Testament; but a collected Text from the many prophecies of Isay and jeremy. In it I do observe a place, a person, an action. The place, Zion; the person, a deliverer; the work, turning away iniquity from jacob. To begin with the place. Beza observes, that in the Hebrew it signifies Sioni, unto Zion. And so it is, Isa. 59.20. The redeemer shall come unto Zion, and unto them that turn from iniquity in jacob. And that some Greek copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Zion's sake, and that perhaps the Printer made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I take it as it stands, Zion, a mountain of jerusalem, called the mountain of the Lord, and the holy mountain, in the top whereof was the tower of David, which was also called the City 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 he was borne there; but because his doctrine went forth thence into all the world: as Aquinas speaks on Rom. 11. and it agrees well with the Prophet's words: The Law shall go forth of Zion, and the word of the Lord from jerusalem, Isa. 2.3. Wheresoever the word is preached, thither Christ comes, and there he is. Or thus; When the Gospel is sent unto us, than Christ himself is sent unto us. Hence is that speech of Christ; He that heareth you, heareth me; he that despiseth you, despiseth me: Luk. 10.16. as if it were no question, but where the Word comes, there Christ himself comes also: Hence is that, 1 Thess. 4.8. He that despiseth these things, despiseth not man, but God: for wheresoever the Gospel is preached, there Christ is had in it, and covered under it. Learn first what estimate we are to make of the Gospel, as the treasure hid in the seld, for which the wise Merchant sells all that he hath. Secondly, that when we have the Gospel we can want nothing: 
Ha' enti Deum n b l dcesse potest.  Nothing can be wanting to him that hath God; as vers. 12. I hasten to the person.  
The deliverer.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The signification, one that shall pluck them out of their misery and servitude under which they groan, to note;  
Man under sin endures miserable and woeful servitude: Doct. And therefore is sin compared unto a heavy burden, that makes the whole earth to reel, Isa. 24.20. that overpresseth God himself, and makes him say of Moab, judah, 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 Son of God to sweat drops and clods of blood, when our sin was upon him, Luk. 22.44. and therefore they that go on in sin, are like to men that be pressed to death, and cry still for more weight to be cast upon them; and they feel not this weight, because they are already dead, or drowned in sin. A man on dry ground feels the least weight of a bucket, but a man at the bottom of a water feels not, though never so great weight and heap be upon him; and therefore no marvel if it made David to roar, Psal. 32.3. Ezekiah to mourn 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 Augustine's position: A good man, though he serves, yet he is free; a wicked man, though he reigns, is a servant. I know not whereby to resemble this servitude of man under sin, better than by the subjection of him that was possessed, Mark. 9.22. The bondage of Istael under Pharaoh, when they cried and groaned so loud, that they moved the heavens, Exod. 2.23. the slavery of the Gibeonites, made to be hewers of wood and drawers of water, Iosh. 9.23. The matchless bondage endured by poor 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 sin: therefore sin is said to reign and tyrannize over them, Rom. 6.12. It hath them in awe, as the Centurion had his servants, that saith to one, Go, and he goeth, Luk. 7.8. If it command the drunkard, he riseth early in the morning to follow it, Isa. 5.11. The adulterer, he watcheth the twilight, be the night never so black and dark, Prov. 7.9. And though in the acting of some sins there be great difficulty, yet do they not excuse themselves, as men do when they should do any good, like Moses, Exod. 4.1. They will not believe me; and at vers. 10. I am not eloquent. And jeremy, Chap. 1.6. I am but a child and cannot speak: But be 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, sin, hath commanded he must have it, though it be like to cost him his life; for he lies upon his bed, turns 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 sin hath commanded, and though it vex him never so sore, and cast him into a fit of sickness, and in the end cost him his life, yet he will do it, 2 Sam. 13. Be the action never so base, he that is servant to sin must act it: Be it in the dead time of the night, he must break his sleep, and rise, and go about it: Be it in the extremity of sickness, yet even then he must plot and contrive it upon his bed. The bondage under sin will appear in this, That though common sinners seem to lead a pleasant and merry life, yet there is no greater toil and drudgery than that which they undergo, in contriving and acting of sin. 
Isa. 5.11.  Who rifeth so early as the drunkard? who walks so many dark nights as the adulterer? who endures so many tempests as the Pirates? comes in so many dangers as thiefs and robbers? seldom do they suffer either their eyes to sleep, or eyelids to slumber, or the temples of their head to take any rest.  
The Use is; Use. to teach us the Apostles lesson, Rom 6.12. Let not sin reign, etc. 1. It is a base service, to serve either the flesh that is our fellow, or the world that is our servant, or the Devil that is our enemy. 2. After all the service, there will be a miserable payment, death, Rom. 6.23. the punishment of loss, loss of happiness, peace, life, glory, of the blessed vision of God, the eternal comforts of his Spirit, of that noise of heavenly music, which beats the spheres, and makes the heavens toring with hallelujahs of glory, and honour, and peace. The pain of sense, in every part pain and sorrow, in the conscience convulsions and terrors, in the tongue burning and heat, and both these eternal. Be the fire and brimstone never so hot, they shall not consume it: their pain and grief never so violent, they shall not dye under it. The Poets fain of Prometheus, that for some miscarriage he was tied to the mountain Caucasus, with a Vulture gnawing upon his entrails. 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 immortal liver still receives nourishment, and how much the Fowl might have torn away by day, so much one night restores to this miserable wretch. Innocentius compares it to a sheep, which plucketh not up the herb, but feedeth, that it may always spring again to pasture: so hell afflicts a man, but consumes him not, that man may always live near to death. They shall be passable, but incorruptible; saith Aquinas. Their worm dieth not, their fire never goeth out; saith our Saviour, Marc. 9.44. Death without death, end without end, saith Gregory. To proceed, in the person there be three points I mean to insiston. 1. Who was this deliverer. 2. From what we are delivered. 3. By what price and ransom. The person, who, is the Son, the second person, but not excluding the Father, and Holy Ghost; for Creation, Redemption, Sanctification, are common to all; for the Father redeems by sending the Son, joh. 3.17. sanctifies: 1 Thess. 5.23. The very God of peace sanctify you throughout: And the Son creates, By him all things were made, joh. 1.3. and sanctifies; for he is made unto us wisdom, sanctification, and redemption, 1 Cor. 1.30. and Ephes. 5.26. He gave himself for it, that ●ee might cleanse and sanctify it by the washing of water through the word: So of the Holy Ghost, these works upon the creature are undivided, but with this order and method. The Father doth all things of himself, but by the Son, and by the Holy Ghost: The Son doth all things, but of the Father by the Holy Ghost: The Holy Ghost doth all things, but of the Father, and of the Son, by himself. There is no doubt but this was Christ: From whence the Conclusion.  
All hope of our deliverance from the tyranny of sin and pains of hell, Doct. depends merely upon the Son of God. Who shall deliver me from this body of sin? I thank God through jesus Christ our Lord. Rom. 7.25. We are dead in sins and trespasses, by him must be quickened: We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hand-writing; he must take it out of the way, and nail it unto his cross; we are subject to the powers of darkness, He hath spoiled principalities and powers, and triumphed over them in his cross, Gol. 2.14, 
Derad. 1. lib. 7.  15. Livy reports of Marcus Curtius, a noble and worthy Roman, that there being a strange vault or Chasma in the chief Marketplace of all the City, when it could not be stopped with continual casting in of earth, they consulted with their Prophets, and the answer was, that it would not be closed, until the best thing in all Italy were cast into it, he leapt into the gulf, devoting himself for the safety of the City: so our Saviour, etc. When Israel in the wilderness loathed Manna, the Lord sent fiery serpents which stung them, in so much that many of them died; in the end, God prescribed to Moses a remedy and cure; That he should make a sierie Serpent of brass, and set it up for a sign, that whosoever was bitten should look upon it, and live, Numb. 21.8. A type of Christ, whose arm hath broken the head of the old Serpent, and by his exaltation upon the cross, hath taken away the sting of death, which is sin, 1 Cor. 15. This type and the antitype is notably fet down by S. john, Chap. 3.14. As Moses lift up the Serpent in the wilderness, so must the Son of man be lift up, that whosoever believeth in him should not perish, but have eternal life. If Lazarus be in his grave of earth, it is he only that can say, Lazarus come forth, joh. 11.44. If Hierome be in his grave of sin, it is he only that can say; 
Epist. 5. ad Flovent.  Hierome come forth. And this is the exposition of his name, as the Angel gives it, Matth. 1.21. Thou shalt call his name jesus, for he 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 be a Prince and Saviour, Acts 5.31. And here the Deliverer, in the words of my Text. Hence is that prophecy 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 learn.  
1. Use 1 That no man is able to answer God for any one of his sins: If God should dispute and take a strict account of man's doings, he could not answer one of a thousand, job 9.3. If thou Lord shouldest mark iniquities, who could abide? saith David, Psal. 130. Every sin is mortal and kill, and therefore there is no more possibility to remove one sin, than for a dead man to raise and revive himself again.  
2. Use 2 The vanity of Popish satisfaction. The Trent Council, under julius the third, Sess. 4. Of the works of satisfaction, Chap. 10. Can. 12. 
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 be accursed. Grounded (as I suppose) upon some hyperbolical speeches of the Fathers; as of Origen, who calls satisfaction; 
b Praetium quo peccata redimuntur. Orig. super Levit. Hom. 15.  A price whereby sins are redeemed. Of Cyprian, 
c Sordes post baptismum contractae ablunntur eleemesynie, Cypr. de Elcemos. Sect. 1.  Filth contracted after baptism, is washed away by alms. Of Ambrose; 
d Peccata satisfactionibus expiari. Ambr. Epist. ad laps. virg.  Sins are expiated by satisfactions. Of Augustine; 
e Propitiandus Per eleemosynas est Deus. August. Enchir. ad Laurent. cap. 70.  By alms is God to be pacified. And it is wonderful to see, how the Schoolmen go mad in the point: Aquinas saith, that a man may 
f Supplem. par. 3. quaest. 12. art 3.  vindicare divinam vindictam, & compensare divinam offensam; deliver from God's vengeance, and may recompense God offended; and makes the satisfaction equivalent to the wrong done, per aequivalentiam non quantitatis sed proportionis, etiam pro alienis peccatis; by the equivalency not of quantity, but proportion, yea, for other men's sins. And the Trent Council; 
g Sicut Christus passione sia satesecit pro peccatis, ita nos satisfanendo patimur pro peccatis.  As Christ by his suffering satisfied for our sins, so we by satissying suffer for our sins. And yet, when the Fathers speak dogmatically, they affirm no such thing: 
h Nec Deo benis factis placemur, nec pro peccatus satu facimus. Cypr. act Clerum & plebem, Ep. 8.  Neither please we God by our good deeds, neither satisfy for our sins; saith Cyprian. And the Schoolman himself faith thus; 
i Baptizato non est injungenda satisfactio, hoc enim est injuriam sacere Christi morti & passioni, etc. Sum. 3. quaest. 68 art. 5.  Satisfaction must not be enjoined him that is boptized; for this is to wrong Christ's death and possion, as if that were not a full and sufficient satisfaction for the sins of the baptised. And Chrysostome, speaking of Peter; 
k Lego lachrymas, satisfactionem non lego. Chrysain Luc. 22.  I read tears, satisfaction I read not. I need no more but that of the Apostle, 1 joh. 2.1. If any man sin, we have an advocate with the Father, jesus Christ, and he is the propitiation for our sins. Or that of the Prophet; He hath taken upon him the iniquity of us all, Isa. 53.6. Or that of Paul; He was made sin for us, etc. 2 Cor. 5.21. Yea, but saith 
l De Purgat. lib. 1. cap. 11.  Bellarmine, If Christ satisfied for everre fault and punishment, how comes it to pass, that after sin remitted in Christ, we endure so many miseries, and in the end die; aut cur infants baptizati aegroti, & moriantur? or why are infants baptised sick, and die? I answer him out of 
* Tract. in joh. 124.  Augustine; 1. For the demonstration of deserved misery. 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 works of God. But why is the punishment longer than the fault? He answereth in the same place, lest the fault should be thought small; therefore when the fault is finished, the punishment remains. 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 ransom to God; it costs more, etc. There be two other points. The one from what Christ delivers, that is intimated in this, sin, death. I will take only the third. By what Christ doth deliver from sin and death.  
Christ by his death upon the cross hath delivered us from sin and the curse: Doct. A thing that was presigured in the Sacrifices for sin in the time of the Law, but was fulfilled in Christ, when he was offered upon the cross; so that he is the only Sacrifice for sin, as the Prophet speaks, Isa. 53.10. Therefore saith the Apostle, He took the writing that was against us, or the bill of debts which we owed unto God, and nailed it to his cross, that is, canceled it, and spoilt principalities and powers, and triumphed over them upon the same cross. 
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 heretic hear this, who denies Christ to be man; let a Christian hear that Christ was made so despicable for his sake; let a sinner hear what man deserved, how miserable man is, what God and man suffered: saith Ferus. He must dye between heaven and earth, to note, that he was Mediator between heaven and earth. Secondly, on a tree, because he would expiate sin committed, in eating the fruit of a forbidden tree. Thirdly, with hands reached out, to show that the way to his heart and merciful love was open. Fourthly, with his feet nailed to the tree, to show, that he would not departed till we were fully redeemed: much like the Apostles phrase: It pleased God by him to reconcile all things to himself, and to sit at peace through the blood of his cross, 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 blood of Christ is the key of Paradise.  
Mark ye here the nature of sin, Use. all the water in the sea cannot wash it, the blood of bulls cannot wash it, Hebr. 10.4. It is a passionate speech of Micah; Wherewith shall I come before the Lord, and bow myself before the high God? shall I come with  offerings, and calves of a year old, will the Lord be pleased with thousands of rams, or ten thousand rivers of oil? shall I give my first borne for my transgression, even the fruit of my body for the sin of my soul? Micah 5.6, 7. No, no, all the gold of Ophir cannot ransom it, all the Fuller's soap in the world cannot cleanse it, all the water of jordan cannot wash it, all the fig-leaves in the garden cannot cover one sin; there is no salve but one, and the ingredientrare, The blood of the Son of God: Consider ye that make so small a reckoning of sin, it had been better that you had never been borne, or that your mother had tied a millstone about your necks, and drowned you in the sea, than to dye with one sin unwashed, unpardoned: How then dare ye 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 think that sin to be light and small, which cast the Son of God into so many fits and agonies, which caused him to utter so many passionate prayers; Let this cup pass from me; which drove him to that holy despair, My God, my God, etc. and at last put him to a shameful and ignominious death.  
2. Use 2 If our sin were so great, and Christ so good as to die for it, that we might live, then can we do no less than spend in his service our whole life, acknowledge ourselves his in all duty and service. So the Apostle wisheth us, 1 Cor. 6.21. Ye are bought with a price, an high Price, the Son of God; bought with a price, an invaluable and inestimable price, the life of jesus Christ; with a price not corruptible, as silver and gold, but with the precious blood of Christ, as of a Lamb undefiled, 1 Pet. 1.18. and what is the inference? therefore glorify God both in your bodies and in your souls: He endured pain in his body, whipping, spitting, scourging, buffeting, thorns, nails, spears; pain in his soul, My soul is heavy unto death, Matth. 26.38. therefore glorify him in thy soul and thy body; let thy hand feed him in his members, thy tongue bless him for his mercies; let it rouse up thy drooping soul like David's tongue, Psal. 103. Praise the Lord, O my soul, and all that is within me praise his holy name; Let us ever be singing that Magnificat of Marie; My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour; for he that is mighty hath done great things for us, and blessed be his name. And so I come to the action or office.  
He shall turn away iniquity from jacob.] But yet there is a point in the very 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 piece, so shall the children of Israel be. To give a double note: 1. That but a small part of the world shall be delivered from hell and death, as vers. 5.  
The Use is: Use. The more earnestly must we labour, and the more pains must we take, to be of that number, and if we will not fail; learn four lessons perfectly. 1. That the ordinary pace which men go will never bring us thither. 2. Learn the way to Heaven perfectly. 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 hardness. Therefore is the whole way to heaven a continual battle, marching array, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strife, Luk. 13.24. And when Paul was almost there, than he hath fought the good fight, 2 Tim. 4.8. And the Apostle, Heb. 12.4. There must be resisting unto blood, many a troublesome day must a man see, in many an hot skirmish must he fight, many sore and sour strokes a man shall feel, many a straight way a man must pass before he see God in glory. The difficulty 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 deceitful Pilots, every one crying this is the way, that many a poor soul not knowing which way to take, goes on in none; My best direction is that of jeremy, chap. 6.16. Ask for the old way, which is the good way, walk in that, and ye shall finde rest unto your souls. 2. From the travellers in this way, who are the greatest hindrances unto themselves: some by lingering and deferring the time before they set forward, who are like the sluggard, Prov. 19.24. forgetting both the shortness of their life, and the difficulty of coming 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, Zion, from the person, deliverer, to his office.  
He shall turn away iniquity from jacob.] The words are easy, Doct. and the point plain. It is the proper office of Christ jesus alone, to reconcile sinners to God. 
1 joh. 2.1.  If any man sin, we have an Advocate with the Father, jesus 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 form and manner of reconciling sinners unto God, is first by intercession, as Rom. 8.34. he is not only 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 ordinary, and if now they be divided, the truth doth not answer the figure, which must not be said. 3. By him we have boldness, Ephes. 3.12. Let them show where we have so by Angels. 4. He lives ever to make intercession, Heb. 7.25. let them show the like of Angels. Let them hear S. Augustine; Whom should I find 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 go to the Angels? with what prayer, with what tears? Secondly, by not imputing sin, but by imputation of his righteousness unto them: He was made sin for us which knew no sin, that we might be made the righteousness of God through him, 2 Cor. 5.21. Thirdly, by his death and passion, that so he may make payment, and give satisfaction to God's justice for his people's sins: The blood of jesus Christ cleanseth us from all our sins, 1 joh. 1.7. We are redeemed, not with corruptible things, as silver and gold, but with the precious blood of Christ, 1 Pet. 1.18, 19 Fourthly, by abating the number, and weakening the power of sin in them, by the Sceptre of his Word, and the efficacy of his Spirit. We know that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6.6. Fifthly, by quite abolishing and removing of all their sins at the hour of death, and day of judgement. So Apoc. 14.13. Blessed are they that die in the Lord, etc. and therefore was Christ once offered to take away their sins, Heb. 9.28. Hence was that excellent point and clause in Peter's Sermon, Acts 3.19. Amend your lives therefore, that your sins may be 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 God's promises do depend, and in whom they are Yea and Amen, 2 Cor. 1.20.  
Learn to seek for salvation in none other, Use. Acts 4.12. Expect to be saved only by his merits, righteousness, and sufferings, for he alone hath trodden the winepress, Isa. 63.3. Apoc. 19.14. What remains, but that every man disclaim his righteousness, as a menstruous rag; renounce his own 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 alleged.   

VERS. 27. Verse. 27 And this is my covenant to them, when I shall take away their sins.  
THis Text is alleged out of jerem. 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 iniquity, and remember their sins no more. The words conta ne branches of comfort for his his own Israel. The first, the promise of forgiveness of all their sins. The second, the certainty of the promise, this is my covenant. I will invert the proposed order, and take them as the Apostle sets them down, and begin with the first, the assurance and security which God hath given to his Church.  
This is my covenant to them,] As if he should say, why should any man doubt of the conversion of the Jews? 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 himself by covenant to perform, though it may seem hard or long before it be fulfilled, yet it shall come to pass at last. Therefore he bears the name of jehovah, which, Exod. 6.3. gives us above all his other names, to understand the assured fulfilling of whatsoever he promiseth. The coming of the Messiah, promised almost four thousand years, The seed of the woman shall break the serpent's head, Gen. 3.15. foretold by the Acrostic of Sibylla Erythraea, as Lactantius and Augustine affirm. 
Lactant. Instit. lib. 4. Aug. de Civit. Dei, lib. 18. c. 2●  And by the Prophet Isay, 720. years before his incarnation, yet it came at last. The deliverance of Israel out of Egypt, promised 400. years before it was fulfilled, Gen. 15.13. The means of bringing them out unlikely and weak, but two old men, Moses and Aaron, the one eighty, the other eighty three years old, Exod. 7.7. Which in Moses his time was a great age; for he saith, Psal. 96.10. The days of man are threescore years and ten. And the weapons but these, Aaron must speak, and Moses must carry his Shepherd's staff; weak men, weak means to assault a mighty King, to overthrow a mighty Kingdom. Had a carnal man seen these two going to overcome Pharaoh, and bring Israel out of Egypt, he would rather have laughed, than believed it. And yet if God have said it, it shall come to pass; God will make the holding up of this staff, to bring such plagues upon Pharaoh and all Egypt, that all the Kings in the earth, by uniting of forces, and combination of Armies, could not have vexed him more; and God after a long time (by weak means) made good his promise, and brought them out of Egypt by their Armies, Exod. 12. ult. Hath the Lord spoken, and shall he not do 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 jews; the other, concerning his coming in the clouds to glorify his Saints, are longest deferred, in likelihood they shall come near together, and that which shall be last, shall not be long, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 22.20. Surely I come quickly. Wait but a very little while, and he that shall come, will come, and will not tarry, Heb. 10.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tantillum, tantillum. 
Aug. de Civit. Dei, lib. 20. cap. 7.  Augustine reports, that the Millenaries out of sums books of Elias (as Vives notes) have determined the time of the world's duration to be six thousand years; 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. year; but whether the Lord will come at that time, or sooner, or tarry longer, he only knows himself; only we know thus much, that he will come certainly. The day of the Lord is coming, Apoc. 6. ult. He will come quickly, The coming of the Lord draweth near, jam. 5.8. Lift up your heads, for your redemption draweth near, Luk. 21.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Little children, these be the last times, and the ends of the world are come upon us, 1 joh. 2.18.  
First, Use 1 then be glad and rejoice all ye whose names are written in the book of life, and unto whom God hath made a covenant and promise of life. God hath married you, etc. as Hos. 2.19. therefore you are not to be cast off: You are branches planted by God's hand, joh. 15. therefore not to be broken off: You are houses built upon the rocks, therefore not to be overthrown: He hath given you the keys of his Kingdom, therefore not to be excluded: Though you fall, yet you shall rise again, 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 stolen away. Comfort your spirit with an holy meditation of these Scriptures, joh. 4.14. Matth. 24.24. joh. 10.28. Rom. 8.39. 1 Pet. 1.5. And let me add those grave axioms of the Fathers; 
a Si qu●sp a● electorum pereat, tum sallitur Deus. Aug. de co● ep●. & great. cap 7.  If any of the elect perish, than God is deceived: saith Augustine. 
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 choice gold: saith Gregory. 
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 Scripti in libro Deinon possunt deleri. Aquin. Sum. 1. quaest. 23. a●tic. 3.  They that are written in the book of life cannot be blotted out: saith Aquinas. 
e Qui habitat in jerusalem coeles●● non perit. Espenc. in 2 Tim.  He that dwells in the heavenly jerusalem perisheth not: saith Espeucaeus on 2 Tim. out of Augustine, in his book of catechising the simple, Chap. 11.  
Secondly, if thou be holy, thou hast hence a good ground and reason, o expect whatsoever reward God hath promised unto holiness: If poor in spirit, expect the Kingdom, for he hath promised it, Matth. 5.3. If thou mourn for sin, expect comfort, he hath promised it, vers. 4. If meek, expect then an inheritance, for he hath promised it, vers. 5. If thou hunger and thirst after righteousness, expect to be filled with happiness, for he hath promised it, Use 2 vers. 7. If pure in heart, expect to see God in glory, he hath promised it, vers. 9 If reviled for Christ's sake, expect a great reward, for he hath promised it, vers. 12.  
Thirdly, Use 3 let the impenitent sinner expect to feel whatsoever sorrow God hath threatened. If thou be a murderer of thy brethren, he will execute what he hath threatened, and plague thee with a continual shaking, and fear of thyself, as he did Cain, Gen. 4. If thou burn in lust, he will make good what he hath threatened, and consume thee, as Sodom, Gen. 19 If a profaner of his Sabbaths, he will bring to pass what he hath threatened, and set a fire in thy gates, as in jerusalem, jerem. 17.27. If you will not help the Armies of God, ye shall be cursed like Meroz, judg. 5.23. Your sin will find 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, evil shall hunt you and chase you, till you be destroyed, Psal. 140.11. What shall we do (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 questant, 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 Stars falling, the Sun shall be changed into darkness, and the Moon into blood, the mountains shall melt as wax, the sea shall be dried up; when sinners shall say to the mountains, 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 security (this is my covenant) to the grace covenanted, or promised.  
I will take away their sins.] These words have in them; first, a person; secondly, an action, take away; thirdly, the matter removed. I will this time go but to the person, I.  
It is proper to God alone to forgive and pardon sin. It is the Lord, the Lord, that forgives iniquity, transgression, and sin: Doct. For so God describes himself to Moses, Exod. 34.7. It is he that is a just God, and Saviour from sin, and besides him there is none other, Isa. 45.21. It is our heavenly Father that forgives trespasses, Matth. 6.14. Who can forgive sin but God only? Mark. 2.7. I say no more, but as Nathan said to David, when he confessed his sin, 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 sin is committed only against the Law and Majesty of God, and as for the offence against the creature, it is no more but an iujurie, wrong, or trespass: for in sin there be two things: 1. The evil or obliquity of the action. 2. An hurt or detriment arising unto man by the action. The evil of the action, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crossing the Law of God, is the sin properly, and the remission of it is in God only. But the hurt or detriment by that trespass falling upon man, in goods, body, name, a man pardons, without impeachment of God's honour. Thus then doth man forgive, when he remits the harm that ariseth, together with all anger and revenge: But God's forgiving, is an absolving from the sin itself, as he himself speaks; I, even I am be that puts away thine iniquities for mine own sake, Isa. 43.25. It is I that put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. God sometimes forgives the sin, when man forgives not the wrong, and man sometimes forgives the wrong, when God forgives not the sin; as Stephen.  
Secondly, Reason 2 the breach of humane precepts, or doing of any thing against a man is no sin, unless it do withal imply and include the transgressions of the Commandment of God.  
Thirdly, Reason 3 God takes away not only the punishment, as men in outward punishments partly can do, but also removes the guilt and corruption of nature, which none else can do.  
Fourthly, Reason 4 Gods power and authority is most absolute, independent, and cannot by any other be prevented, or hindered from giving and granting of pardon to his sons and children. And from hence let us learn,  
First, Use 1 that seeing God hath made promise of forgiveness of sins to the jews, a promise to reconcile them by the covenant of grace, let us not despair of their salvation, but set ourselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as fellow-workers with God, to help and set forward, and to hasten their conversion, that there may be one shepherd and one sheepfold, as our Saviour speaks in joh. 10.16. And of all means to do them good, there is nothing more available than their observation of our good life, who profess Christ; that will work 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 work is more effectual than that of an elegant speech. I willingly hear the voice of that Teacher, etc. saith Bernard. Si vis me flere, dolendum priùs ipse tibi: Thou must first grieve thyself, if thou wilt have me to weep. S. Augustine reports, that his mother Monicha won her Patricius from being an impure Manichee, by her prudence, manners, and chastity. Let us follow the rule of Christ, Matth. 5.16. Let your light so shine before men, etc. Let us behave ourselves among them, as S. Peter wished 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 glorify God in the day of their visitation, 1 Pet. 2.12. 
Capat artis est docere quod sacis Hier de re monach ex Cicerone.  The principal of an art is to teach what thou dost, saith Hierome.  
Secondly, Use 2 I might hence confute all superstitious persons, proud pharisaical Papists, who seek for righteousness of a sinner, and the pardon of sins, not only from God's 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 stink of these popish channels: my conclusion is, Use 3 That seeing God only can forgive it, let us become suitors unto him only to pardon it; let us confess it, for confession must go 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 himself, he cried out whereby he failed: I kept silent my confession, I uttered my presumption: all this while my bones consumed. At last he bethinks 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 speak, lest we spare to speed; but cry with the Publican, God be merciful to me a sinner: let us confess with David, mourn with Ezekiah, weep with Peter, fall at Christ's feet with Mary, wipe them with our hairs, and kiss them with our lips, and cry, Lord be merciful to me a sinner. And so I come from the person, I, to the action, take away.  
I will take away their sin.] In the former verse, he will turn away iniquity; 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 sin, he takes it quite away, Doct. that it can hurt no more; for God will not remember it any more, as jer. 31.34. I will forgive your iniquity, and remember your sins no more. He will not remember to object it, to punish it, to condemn 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 reign, as Augustine. 
Aug. de coning. & concupis●en. lib. 1. cap. 21.  When he brought Israel into Canaan, he did not cast out all the Canaanites, still some of them dwelled 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 sin in a man regenerate. 
Velis nolis, habitabit intra fines tuos lebusaeus.  Whether thou wilt or no, the jebusite shall dwell within thy borders: but it is made tributary, brought in subjection, and made serviceable for the true Israelite: First, for the continual exercise of his faith, to make him war, and fight the good fight of faith against it. Secondly, to make him still keep his armour about him, lest he should be surprised unawares; when men have no enemies, they put off their armour. Thirdly, to work humiliation, in regard we must still carry sin 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 always works good out of evil, turns poison into an antidote, 
Lib. 1. dist. 46.  as Lombard.  
God in forgiving sin takes it quite away, 
Conclusion.  that it shall never be remembered: As fare as the East is from the West, so fare hath he set our sins from us, Psal. 103.12. He subdues our iniquities, and casts all our sins into the bottom of the sea, Micah 7.19. If he suffer any remembrance of it to remain, it is for our greater good, and his greater glory. And so I come from the phrase of taking away, to the spots and stains which are washed away and cleansed.  
I will take away their sin.] Here is the happiness of jew and Gentile, and here is the glory of our redemption by Christ; here is the peculiar prerogative of the Church, that our sins are pardoned, and the punishment removed and taken away: This was john's message; he should go before Christ, and prophesy of salvation, by the remission of sins, and the great benefit at the day of refreshing, is the putting away of sin, Act. 3.19. And this is the great cause of the Churches rejoicing, because he forgives all thine iniquities, heals all thine infirmities, redeemed thy life from death, and crowned thee with mercy and loving kindness, Psal. 103.3, 4.  
1. Reason 1 This belongeth only to the believers and repentant, as appears by comparing joh. 3.16. with Act. 3.19. all unbelievers, all impenitent persons are excepted; for albeit God bear long with them, he is but fetching his stroke the farther, and the end of them will be that in joh. 8.24. Except ye believe and amend, ye shall die in your sins. Mark the incomparable happiness of the godly Christian beyond others: the wicked is all the time of his life like to a green bay tree, Psal. 37.35. but suddenly I went by and sought him, but his place could not be found. But vers. 37. Mark the just 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 beauty: but as it is 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. Hence  
First, Use. Ministers must learn not to propose remission of sins to all in general, but to such as believe and repent. Secondly, it reproves Philosophers, who sought blessedness in honours, pleasures, moral actions, and not in Christ by faith. Thirdly, jews and justiciaries, who seek it in their own works. And so I come to a second confirmation of the mystery in the vocation of the jews.   

VERS. 28. As concerning the Gospel, Verse. 28 they are enemies for your sakes; but as touching the election, they are beloved for the father's sake.  
IT is taken from the dignity of the jews, 
Exposition.  though enemies of the Gospel for your sake, yet are beloved for the father's sake; therefore he will restore and call them. As if he should say; They are indeed enemies, yet doth not Israel cease to be a nation dear unto God, because God once elected them; the infidelity of some cannot frustrate God's 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 refer 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 Gospel which we preach: Or thus; 
Propter Evangelium quod a●nuncia●us.  They are enemies while they continue in unbelief, but shall be loved, when they are converted: Or thus; It is meant of diverse sorts of jews: they are enemies among them, who spurn against the Gospel; 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 unbelief, but was not utterly cast off in regard of God's 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 believe 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 jews are enemies, and yet beloved, both in diverse respects; enemies for the Gospel, beloved in respect of election: and this at diverse times; enemies in the time of their unbelief, but beloved after their conversion.  
Concerning the Gospel.] Some give this sense; If a man should judge of them by their persecution of the Gospel, he could hardly hope for their conversion; yet in regard of election and promise, we must do it. But it will appear more plain, if you consider the next clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for your sakes: that is, The Gentiles are by accident the cause why the jews hate the Gospel; 
Quia ●nim Iudaei visebant Gentes Evangel 'em ans. plecti, id●o m●litios● Evangeliis abjiciebant.  For because the jews saw the Gentiles did embrace the Gospel, therefore did they maliciously cast away the Gospel. 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 Gospel which they refused: Secondly, the end, that the Gentiles by their unbelief 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, God's promise and covenant made with their fathers, both immutable. Lastly, how are they beloved for the father's sake? 1. Not for their father's 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 mind of their fathers, as Ambrose thinks. 
Non quia sequuntur patrum sidem.  3. Not because they follow the faith of their fathers, as Origen thinks, for that is true of believing Gentiles also: But they are beloved for the father's sake, that is, for the promises made to their fathers, as Tolet, and the ordinary gloss, 
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 enemy and friend, beloved and hated of God?  
Yea: Answ. Paul before his conversion was loved in regard of election, for God's love was the impulsive cause of his election, yet an enemy to God in persecuting his Church, which whosoever doth persecute, doth persecute Christ. Saul, Saul, why persecutest thou me, etc. Act. 9.4. Thus Christ is said to give his life for his friends, joh. 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 eternity chosen and beloved in Christ.  
2. Quest. 2 If any one be beloved for the father's sake, than a man may be converted and called by reason of and for his father's merits, and so every man lives not by his own faith.  
The argument is not good: Answ. For first, regeneration comes not by succession, but proceeds from grace. Secondly, children of faithful parents are not accepted to eternal life for their parent's faith, but must believe themselves, and be saved by their own faith, as Habac. 2.4. Lastly, in that the jews are beloved for their father's sake, (as Solomon was never wholly deprived of God's Spirit, and favour for David's sake, 2 Sam. 7.14, 15. It proceeds not from their works, or persons, but from God's gracious and everlasting Covenant, which is the root and fountain of it; For the sum of his Covenant is this; I will be their God, and the God of their seed. And some there must be 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 Gospel. The future condition what they shall be, that is hopeful; Beloved for the father's sake. In the former observe: 1. Their miserable condition, enemies. 2. Whereby this appears, by their contempt of the Gospel. 3. The offence and scandal, 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 enemy 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 Son, we were enemies. In Col. 1.21. While our minds are set on evil works, we are enemies: while our minds 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, jam. 4.4. If the world should love us, 
Si mundus nos deligeret, diligendus non esset. Aug. ●e mundi venitate, cap. 1.  we should not love it: saith Augustine. Hence is it that we are reconciled to God: Who are reconciled but enemies? That we are set at peace with God by the cross and blood of his Son, 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 sin, his best actions are sin, and this sets God and him at odds. Let Paul be witness, Rom. 14. ult. Whatsoever is not of faith is sin. Be witness Solomon; His prayer is abomination, Prov. 15.8.  
First, Use 1 to teach unregenerate men to see their own miserable condition and danger, wherein they live Gods enemies; The Lord will make war with them, and (if they obtain not a peace) destroy them for ever. He will send the host of Angels to destroy, the great Host wherewith he shakes Kings and Kingdoms, joel 2.25.  
Secondly, Use 2 it shows the happiness of all that are sanctified, they are no more enemies but friends; not servants, but sons; not strangers, but heirs; 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 battles, Christ's Soldiers; 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 crown of glory. O then study to be at peace with God, labour to be friends with God; let your tongues praise him, your lives please him, your souls rejoice in him, your hands fight for him: so shall you be blessed of him, and invested into that Kingdom, where shall be life that never dieth, love that never cooleth, beauty that never fadeth, a crown that never withereth: God grant us all to wear it. I come to the argument, whereby it appears that they are enemies: Contempt of the Gospel.  
Concerning the Gospel.] All men, Doct. during the time that they receive not the word, but resist and withstand the course and preaching of it, are God's enemies, and hated of him. Those that submit not to his Sceptre, that is, entertain not, embrace not his word, are God's enemies, who must be destroyed, as appears by the closure of the Parable, Luk. 19.27. In Apoc. 11. it is one mark of Antichrist, that he shall make war with God's witnesses, and put to death them that can shut the heavens, vers. 6. In Apoc. 12. there is mention of a Woman clothed with the Sun, and the Moon under her feet, and upon her head a crown of twelve Stars: with this Woman they that made war are Dragons, who cast venom on them that keep the Commandments of God, and have the testimony of jesus Christ, vers. 17. There is a Text, 1 Thess. 2.15, 16. that tells us of some who killed the Lord jesus, and their own Prophets, who forbidden to preach that men might be saved; and what is the reason? that they might fill up the measure of their sins, and what is their condition? miserable: they are enemies, and the wrath of God is come upon them to the utmost. And when Paul shows how Alexander the Coppersmith was enemy to God and goodness, and wishes Timothy to beware of him, he 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 Gospel, he refuses the word and message of reconciliation, 2 Cor. 5.19. And therefore continuing unreconciled, stands still in the condition and state of an enemy.  
Secondly, Reason 2 he evil entreats the Ministers of the Gospel, who are Legates and Ambassadors sent to treat of peace, and to desire reconciliation, 2 Cor. 5.20. and therefore continues an enemy.  
Thirdly, Reason 3 the preaching of the word is Christ's golden Sceptre, under which all his subjects must be ranged, it is the rod of his power: The Lord shall send the rod of his power out of Zion, Psa. 110.2. By which all his sons and children must be corrected and tutoured. It is God's Law, by which all that love him must be governed; it is his easy yoke, which all that be his must take upon them and bear, Matth. 11.29.  
The Use is: Use 1 First, to condemn all jews, Turks, Papists, underminers and Persecutors of the Church, who though they think that they do God good service, yet in truth are enemies to God: God loves his Word and Gospel as himself; nay, he loves and respects the very places where it is taught: as Psal. 87. The Lord loveth the gates of Zion more than all the dwelling; of jacob: And the more he loves it, the more he hates the contemners of it.  
Secondly, Use 2 if they be Gods enemies, we are not to be their friends, we must not be familiars with them, for fear of infection: when Israel was mingled with the Heathens, that hated the Gospel, they learned their works, Psal. 106.35. They are like jacobs' Poplar rods, like the two rivers in Mercator, Axius and Aliacmon; 
Mercat. & Magin. Geograph.  like the two fountains in Spain, 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 itself. The danger is noted by Solomon, Prov. 6.27. and by the sharp speech of jehu the Prophet to jehosaphat, who (when Ahab asked him to join 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: Wouldst thou help the wicked, and love them that hate the Lord; therefore is God's wrath upon thee: 2 Chron. 19.2. 
Audi sabulam non sabulam. Euseb. Eccles. Hist. lib. 4. c. 20.  Hear a fable not a fable, saith Eusebius, speaking of a young man, whom john the Evangelist commended to an ancient Bishop, to be entered and instructed, but falling into bad company was perverted, as appears in the History. Therefore is the exhortation of the Apostle; Wherefore come out from amongst them, and touch no unclean thing, 2 Cor. 6.17. Love not those that love not God and his truth. Thirdly, remember how God for many hundred of years hath been enemy to these jews, for contempt of the Gospel, and punished them both with spiritual and bodily punishments, and captivity: and for as much as we profess ourselves to be Christ's subjects, and servants. Let us suffer no evil lusts to ruler and reign in us, otherwise we shall be slain before Christ's face, Luk. 19.27. Bruised 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 scandal and offence, which the jews take, or the opportunity that God takes to do the Gentile good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for your sakes.  
For your sakes.] Because the Gentiles are accidentally the cause why the jews hate the Gospel, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as in vestram. utilitatem cedit, it falls out for your good, saith Th. Aquinas on this place. The first thing that I observe is, how God works good for the Gentile out of the jews sin, and contempt of the Gospel.  
God never gives way to any evil, Doct. but he works good out of it: as vers. 11. Secondly, God works for his servants by contrary and unlikely means, ibid. Thirdly, God takes all occasions to do his people good. ibid. I come from their present condition, which I have showed to be miserable, enemies, to their future condition, which I shall show to be hopeful; They are beloved for the father's sakes. The Conclusions may be these.  

1. Doctrines. The promises made unto godly fathers belong to their children also.  
2. God's promises shall be fulfilled to some of the children, though not to all.  
3. Children of faithful 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 unbelief, but consider what he hath promised to Abraham and to his seed. Therefore we must not despair, for our salvation depends not on our deserts, but upon God's decree. I come to a second reason.    

VERS. 29. Verse. 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 drawn from God's love, which is immutable; from God's 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 talon, Matth. 25. But those which flow from the grace of election, as remission of sins, faith, fanctification, perseverance, salvation. By calling, understand not external and outward calling, but the internal, which is always effectual, which is his calling according to purpose, proper only to those who were from eternity elected, and shall eternally be saved, as Rom. 8.  
But it is said, Gen. Object. 6.6 The Lord repent that he bade made man. And jerem. 18.10. If they sinne, I will repent of the evil that I thought to do 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 angry, not because the passion of anger is in God, but because he behaves himself like one that is angry, so fare as concerns the effect of punishing: So is he said to repent, not because a change of repentance is in God, but because he is like one that reputes, whilst he changeth what he had done. So than it stands good: That God loves this Nation. How doth it appear? By his election; as concerning election they are beloved. What if they be? Then they must be glorified. What then? Before glorification they must be effectually called; therefore we 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 God's immutability in all his purposes, Doct. none of his elect can wholly, or finally fall, or possibly be damned. A point that may be enforced.  

1. Reason 1 From God's covenant and seal.  
2. Reason 2 From God's immutability.  
3. Reason 3 From God's care in commending them to be kept by God the Son, etc.   
First, 
The marks of election.  then labour to seek the certain marks of election. 1. Love to the means of salvation. 2. The spirit of supplication and prayer. 3. Thy weaning and estranging from the world, and minding of heavenly things. 4. Hungering and thirsting after righteousness. 5. Love to God, to the brethren, to the messengers of God. 6. A longing for the coming of Christ. And if thou find these, I shall admire thy happiness: whatsoever sorrow, grief, want, meanness, thou endure here, thou shalt be honoured of God hereafter; though thou be like Lazarus in Fulgentius, etc. 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 property we have it in, it is a gift. 3. The quality 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 himself for any thing that is good in him. In me dwells 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 myself am beheld. No man is beholding to himself for himself; for he neither made, nor doth he maintain and keep himself: He is not beholding to himself for skill in arts and trades; for, Nemo artifex nascitur, No man brought that into the world with him: He is not beholding to himself 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.  He is not beholding to himself for his wealth and riches: Beware that thou say not in thine heart, My power and arm hath got me this abundance, Deut. 8.17. He is not beholding to himself for the value of one hair of his head; for he cannot make an hair white or black, Matth. 5.36. Thou art created, healed, saved; what of these, O man, hast thou of thyself? And therefore man in Scripture is ever described by titles of frailty and weakness, 
Crearis, sanaris, salvaris, quid horum tibi, O homo, ex te?  importing unability to do any good for himself: But that which the Apostle principally terms a gift and calling, is grace, faith, and eternal salvation to all believers; but this I shall meet in the next place: for this time let every man learn. 1. That whatsoever good he enjoys for body or soul, be it temporary or eternal, is a mere gift; so the Apostle, 1 Cor. 4.7. What hast thou that thou hast not received. 2. Learn to know, and when thou knowest, be thankful to him that gave it; and say in the Spouses phrase; Not unto myself, O Lord, not unto myself, 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 every good thing that we have: Every good and perfect gift comes down from the Father of lights, jam. 1.17. Begin with things temporal; 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 he that giveth thee power to get substance, Deut. 8.16, 17. Health is the gift of God: He hath smitten us, and he will heal as; he hath wounded, and he will bind us up, Hos. 6.1. I make whole and none other, Deut. 32.39. Peace is the gift of God: therefore is he 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 womb, are a gift and inheritance that cometh 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 spiritual. In general; Blessed be God, even the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, Eph. 1.3. In particular; He hath chosen us, vers. 4. adopted us, vers. 5. made us acceptable in his beloved, vers. 6. forgiven us our sins by the redemption of Christ, vers. 7. given us wisdom and understanding, vers. 8. opened to us the mystery of his will, vers. 9 If I could repeat unto you all the blessings which Gods people enjoy, I should still find them derived from this fountain: Should I speak of faith; It is the gift of God; ye are saved, not of yourselves, but by faith, which is the gift of God, Ephes. 2.8. Should I speak of our victory over sin and death, it is the gift of God; Thanks be to God, who giveth us victory through our Lord jesus Christ, 1 Cor. 15.57. Should I speak of strength under affliction; Unto you it is given, that ye should suffer affliction, it is the gift of God, Philip. 1.29. Should I speak of understanding the secrets of the Gospel; To you it is given, to know the secrets of the kingdom of God. This also is a gift, Matth. 13.11. Should I speak of the end and compliment of all happiness, eternal life: this also is merely a gift. The gift of God eternal life, through jesus Christ our Lord, Rom. 6.23.  
From hence I may first approve of the conclusion of Fulgentius: 
a Nos nec bona posse nec velle, nisi Deus utrumq●elargiatur Ad Monim. lib. 1.  We neither can nor will do good, unless God gives us both.  
Secondly, I may approve of the doctrine of S. Augustine on Psal. 118. 
b Solus liberi arbitrii vires non suffi ere ad divina mandata implerda.  The powers of the will alone suffice not to the keeping of God's commandments: and therefore must we say without all pride, Use 2 Thou hast commanded, Lord, but I would it might be done for me which thou hast commanded. And therefore Augustine; Give Lord what thou commandest, and command what thou wilt.  
Thirdly, 
c Praecepisti, Domine, sed utinam fiat mihi quod praecepisti. Da Domine quod jubes, & jube quod vis. Aug. Confess lib. 10. cap. 29.  I cannot choose but challenge the doctrine of the Romish Church to be blasphemous. Andradius saith, The heavenly blessedness (which the Scripture calls the reward of the just) 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 Louvain saith thus: Use 3 Fare be it from us to think, 
Explic. Artic. Lovan. tom. 2. art. 9  that a man should beg for heaven, as a poor man doth for his alms; 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 own nature, a condignity and proportion with the reward, and a sufficient value to be worth the same, and this without the merits of Christ. Beggars that ask alms, show their wounds; but Papists would have us to show our merits, and not beg heaven as alms due for Christ's sake, but challenge it as our own, and due for our works sake. But what saith Origen? I cannot believe that there is any work which can require the reward of debt. What saith Augustine? We must understand, that God brings us to life eternal, not for our merits, but for his own mercy. 
Neque enim talia sunt hominum morita, ut propter ea vita aetern● debeatur ex jure, aut Deus injuriam saceret nisi donaret. Bern. de great. & lib. Arbit. Bern. in Annunt Marrae, Serm. 1. pag. 123. Bern. sup. Cant Serm. 61.  What saith Bernard? men's merits are not such, that eternal life is due to them of right, or that God should do them injury 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: Nurses of hope, provocations of love, signs of election, forerunners of future happiness, the way to the kingdom, but not the cause why we come to the kingdom 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 years since taught the people to die in this faith: Lord, I set the death of Christ between me and my bad merits, I offer his merits for mine which I should have, but have not, between me and thine anger I oppose the death of my Lord jesus. 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 justis. lib. 5. cap. 7.  He is reputed the sounder Divine, the better Catholic, the more agreeable to Scripture, that simply denies all merits, and holds that no man can merit the kingdom of heaven, but obtains it by the grace and free will of God that gives it. Bellarmine saith; For the uncertainty of ones own righteousness, and the fear of vain 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 look for life only by the merits and death of jesus Christ, and renounce our own righteousness, account all but dung to win Christ, that we may be found in him, not having our own righteousness, 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 quality of heavenly gifts.  
Without repentance.] They import the certain fulfilling of God's promises, and words, though the time be long deferred; and that the jews shall be converted, though his promise be not yet accomplished. The thing aimed at is this;  
That in regard of God's immutability, Doct. we must expect the certain fulfilling of every part of God's promise, seem they never so hard, be they never so long delayed, as vers. 27.   

VERS. 30. Verse. 30 For even as ye in time past have not believed God, yet now have obtained mercy through their unbelief:  
VERS. 31. Verse. 31 Even so now have they not believed, that by the mercy shown unto you, they also may obtain mercy.  
THese verses contain a third argument to prove the last branch and clause of the mystery, 
Exposition.  to wit, that God will call home the nation of the jews; and a persuasion to the Gentile not to despair and doubt of it. It is a topical reason taken a comparatis, from the greater to the less. If the infidelity of the jews was the occasion of showing mercy to the Gentiles, much more shall the mercy shown to the Gentiles occasion the showing of mercy to the jews; for will not God take occasion to do good from good as soon as from evil? If infidelity in the jews make God show favour to the Gentile, much more shall his mercy shown formerly to the Gentile, make him also now show mercy to the jew. The things compared are three: First, the infidelity of the Gentile with the infidelity of the jew; Secondly, the mercy which the Gentile received in time past, with the mercy which the jew shall receive hereafter; Thirdly, the occasion of both. The occasion of mercy to the Gentile, infidelity in the jew; the occasion of mercy to the jew, is mercy formerly extended to the Gentile. I begin with the first branch of the comparison: Ye in time past have not believed: as if he had said; Learn from yourselves, that ye ought not to despair of the jews. They are now in the very same case wherein thou wast once; They in unbelief, so wast thou; strangers from God, so wast thou: Therefore seeing thou art n●w in favour, despair not of them; they may 〈◊〉 favour as thou hast, and be received to mercy, as thou hast been. There be two things that the Apostle would have us learn.  
The first: That the consideration of what the Gentiles once were, should restrain them from being proud of the happiness wherein now they are; as vers. 17.  
The second: Doct. If a man would consider himself, he would not judge hardly, nor despair utterly of his brethren. It is the rule of the Apostle; If a man be fallen by occasion into any fault, ye which are spiritual restore such an one with the Spirit of meekness, considering thyself: Gal. 6.1. Our Saviour, in Matth. 7.5. bids us consider the beams that are in our own eyes, and then we cannot doubt, but the moats may be taken out of our brother's eye: for as we help up those that be fallen, we relieve the distressed, we pity the afflicted, we bury the dead; because we consider ourselves in them, and their case may be ours: So are we 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 neighbour's house, who hath seen as great a flame quenched in the thatch of his own house? or despair of the return of his brother, who considers that he himself was once a prodigal, who had run away from his father, and spent his portion in riotous living? The same gate of mercy 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 be not called to holiness, yet he that considers that it was once his own case, will be loath to judge him: If he be in a dangerous estate and course, yet he that remembers that himself was once an heir and child of wrath, will be loath to despair 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 Lamiaes, or Witches, who set their eyes into their heads when they go abroad, and put them into a box when they return home. They censure David's adultery, because they consider not, that they were once like Clodius themselves; they despair of Absalon for his conspiracy, because they have forgotten that they were once as bad as Catiline themselves. Let us cast eye upon ourselves: we have been in the snare, and now we are delivered, hope well of others: we have been sons of wrath, but we are sanctified, hope the best of others: overtaken with many sins, but now we have shaken them off, despair not of others: no man is worse now than thou wast once, a child of wrath, Ephes. 2.3. dead in trespasses, Ephes. 2.5. without Christ, aliens from the Commonwealth of Israel, strangers from Covenant of promise, had no hope without God in the world, Ephes. 2.12. Consider this in thyself, and despair not of others: And so I come to the first point of the comparison, wherein we must consider: 1. The condition wherein the Gentile once was; He believed not. 2. The estate wherein now he is; he hath obtained mercy. 3. The occasion of mercy to the Gentile, the unbelief of the jew; through their unbelief. For the first. When the Apostle would show the miserable condition wherein the Gentiles were, he saith no more but this, they believed not.  
The most miserable estate in the world, is the estate of infidelity and unbelief. Doct. In the twentieth verse of this Chapter it is said, That unbelief cut off this Nation from God: Through unbelief they were broken off. It is most true of all sin, Isa. 59.2. Your sin hath made a separation between you and your God; but most true of this: and therefore the Apostle, Heb. 3.12. Take heed, brethren, that there be not in any of you an heart of unbelief: as vers. 20. I come to the condition wherein now they are.  
Now ye have obtained mercy:] There is no people so fare gone in sin, but if they come home and return, the Lord will receive them, as vers. 23. Thirdly, the occasion of mercy to the Gentile, the infidelity of the jew. 1. God works good out of the greatest evils that are. 2. He watcheth all occasions and opportunities of showing mercy, as hath been showed 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 jews; wherein are compared three with three. 1. The contumacy of the jews with the former contumacy of the Gentiles; you were, they are. 2. Mercy given to the Gentiles, with the mercy to be showed the jews. 3. The cause of the cause, or the occasion of the occasion.  
You have obtained mercy by their unbelief.] Verse. 31 They by the mercy shown to you, that is, they shall by the mercy shown to you, be provoked to an holy emulation of your good life, and so obtain mercy: In them observe; 1. The present condition of the jew (Even so now they believe not.) 2. The future condition of them, (they also may obtain mercy.) 3. The occasion why God will in all likely hood show them mercy (the mercy already showed to the Gentile.) I begin with the present estate and condition.  
Now they have not believed] Who? Israel, the vine, the garden of the Lord, his chosen people.  
There is no Nation under heaven so dear, Doct. 1 but sin will make God forsake them, cast them off, give them over to infidelity and unbelief. I list not to terrify you with the total ends and periods of kingdoms and people, which some ascribe to Destiny and Fate, as the Stoic; some to Fortune, as the Epicure; some to Stars, 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 darkness, etc. But the main point that is aimed at in the paralleling and sampling of these two people, you believed not, they believed not.  
In the order of salvation and damnation, Doct. 2 jew and Gentile are alike and equal: Both children of wrath, and both enemies to God: So the Apostle; We were by nature the children of wrath as well as others, Ephes. 2.3. The nature of them both is alike sour with the leaven of original 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 forsook 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 jew? Or what is the profit of circumcision? I answer: That naturally, and without Christ, the preferment of the jew 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 jew say he hath Abraham to his father, yet if he be not borne of God, that he is descended from the Patriarches, yet if he be not within the Covenant of grace and mercy, not borne of water and the Holy Ghost, he is no better than the Gentile that knows not God. My conclusion is that of the Apostle, Rom. 3.9. Is the jew more excellent than the Gentile? no, in no wise. For all, both jews and Gentiles, are by nature servants of sin.  
First learn, Use 1 that it is no privilege to be a jew, and have Abraham to his father, to be beautified with outward privileges, if a man have not the faith of Abraham, and be marked and sealed for a child of God: To say, We have Abraham to our father, 
Vend care praerogativam religiosi nominis, superare Goths & Vandals haerericâ pravitate Salvian. de provident. lib. 7.  joh. 8. to cry, the temple of the Lord, the temple of the Lord, jerem. 7.4. To challenge the prerogative of a religious name, to go beyond the the Goths and Vandals in heretical naughtiness: To use the words of Salvianus, are but perizomata, fig-leaves, not able to cover our nakedness.  
Secondly, they both alike stand in need of Christ. Use 2 Both be ransomed by that Lamb which they have slain: both washed with that blood which they spilt: both made alive by that jesus whom they have killed. I come to the second, which is their future condition. They also may obtain mercy.  
And first from the very appellation and name of mercy: they may find mercy to come out of their former blindness. I note:  
That all the hope of any unconverted man to come from under the tyranny of sin, Doct. depends upon the the mercy of God in Christ jesus. Who shall deliver me from this body of sin? I thank God through jesus Christ, Rom. 7.25. as vers. 26. To proceed; Some have disputed of the time, when this mercy shall be revealed unto this people: All that I dare say of that, is but probability, and may be comprised in those conclusions of which I have before spoken, vers. 26. Some have disputed of the number, whether all of this Nation, which shall remain alive (at that time, when the fullness of the Gentiles) shall find mercy, 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 sin and infidelity, 
Sunt filu Des, qui nondum sunt nobis, & sunt nobis qui non sunt Deo. Aug. de correpi. & great. cap. 9  who shall in the end find mercy with the Lord, and be saved. It is Augustine's conclusion; There are sons 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 joh. 2.19. They went ou● from us, because they were not of us. Of the other, in joh. 11.52. It was the prophecy of Caiaphas, It is expedient that jesus should die, not for the Nation only, but for the children that were scattered. What would a man have thought of the Prodigal, of Paul, of Manasses, of Peter, of the Gentiles? Many are asleep in sin that shall be awakened; many in a slumber that shall be roused; many dead in sin, that shall be started by the voice of God in the Gospel; Verily, verily, I say unto you, the hour cometh, and now is, that the dead shall hear the voice of the Son of God: joh. 5.25. Many sheep do now run astray, who shall be brought to the sheepfold, and return to the Shepherd and Bishop of their souls, as the Apostle speaks, 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 usury, yet if that man turn from his wickedness, he shall save his soul alive: Ezek. 18.27. The reason of all is taken from the infinite dimension of God's mercy: 
De natura Deorum, lib. 1.  whereof I may say as Simonides in Tully, as before vers. 23. So I come to the occasion.  
The mercy showed unto you:] By the mercy shown to the Gentile, God will provoke the jew to seek mercy; and they that seek it shall find it. The Conclusions are: 1. God would have us men to be at an holy emulation and strife, which of us should be greatest in his favour, and dearest in his sight. 2. The good that we see in others, and the mercies showed unto others, should be strong provocations for us to follow them, as vers. 11. So I come to an inference that the Apostle makes upon this.   

VERS. 32. Verse. 32 God hath shut up all in unbelief, that he might have mercy upon all.  
IN the former verse he did equal the jews and the Gentiles in misery, in this verse he doth equal them in mercy. In which words note: First, a judgement upon man, unbelief. Secondly, the generality and extent of it, all men. Thirdly, the end and event of it (contrary to that which Satan intends) that he might show mercy. 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. Blindness and infidelity is most justly brought upon man by God: yet say I not by God only; for there be three efficient causes of man's induration and infidelity; Man, the Devil, God: First, the wicked brings hardness and infidelity upon himself; so did Pharaoh, Exod. 7.13. as vers. 8. But of this I have spoken before, vers. 8. And therefore I come to the generality, 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, etc.] viz. He hath convinced all by his Law and Word; That is, he hath proved and shown them to be unbelievers out of the Law: so Chrysostome. Not by casting into them unbelief: as Origen. Not by force, but by reason: saith Hierome.  
God shuts men up in unbelief, as in a prison, punishing them as a just judge with the gyves and fetters of their own infidelity. Doct. Here note a difference between civil and spiritual imprisonment. Civil imprisonment is for sin, but not sin: But spiritual imprisonment in blindness, is both for sin, and is sin. The Conclusion is this: God punisheth one sin with another; as above hath been showed: and therefore he hath declared them to be captivated, and enclosed in the prison of their sins, that so it might appear to all men, that the pardon of their sins, and the salvation of their souls, proceeds only from God's mercy.  
From whence we may learn; Doct. That all men are naturally guilty, like to condemned persons, and can of themselves look for nothing but death. I cannot answer one of a thousand, job 9.3. If thou be extreme to mark what is amiss, 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 be a blasphemer, the Law convinceth Marie Magdalene to be an impure and unclean liver, Peter to be an Apostata, David to be an adulterer: the holiest man alive is condemned by the Law; the anchor whereto he must trust is only mercy. There is not one so high commended by Scripture, but he is also convicted and condemned by Scripture. David, a man after Gods own heart, yet condemned in the matter of Urias, 2 Sam. 11. Peter commended for his resolution, Though all men should deny thee, yet would not I; is convicted and condemned for his Apostasy, Matth. 26. jehoash 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 himself in the bushes, Sarah behind the door, Thamar may muffle her face, the whore may wipe her mouth and say, she 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, poor, noble, base, jew, Gentile, all have sinned, and by Law are condemned: and from hence we may learn.  
First, not to please ourselves in nobility, Use 1 parentage, wit, wealth; for God respects not these, he prefers meekness and humility before them all; to them he gives grace, jam. 4.6. and with them he dwells, Isa. 57.15. It is better to be a doorkeeper in the house of God, Psal. 84. Better to endure affliction with the children of God, Heb. 11.  
Secondly, here are they condemned, Use 2 who justify themselves before God, who will be saved by their works, who proudly and presumptuously deny, or diminish the free grace and mercy of God. I come to the end and event of this general conviction, That he might show mercy. Thus good is even the most happy product, that God brings out of the greatest evil, as before hath been showed. There is a second Conclusion, to note: How this coming out of sin and infidelity to the life of grace and holiness, depends merely upon God's favour: but I have handled it heretofore. I proceed to the general number that shall find this mercy, All.  
That he might have mercy upon all:] In the former part of this sentence, the word, All, may be taken distributively; for every 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 kinds of people. There is neither jew nor Gentile saved, 
Intelligitur de judaeis & Gentibus q●os Deus praedestinavit. Aug. de Civit. Dei, lib. 21. c. 24. Quid est omntis 〈…〉  but by mercy, It is understood of jews and Gentiles, whom God hath elected: saith Augustine. What is, all? he will condemn (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 find mercy at the last, and be saved. In which point note: 1. A twofold calling. 2. A twofold election. 3. A manifold acception of faith. 4. A great similitude between the elect and hypocrites. 5. The faith of the elect may be covered and diminished; as above. But the main Conclusion is this.  
There is only a certain number of men elect before time, Doct. who shall at the last day find mercy with the Lord, and be saved; and all the rest shall be condemned, and cast away: I say not that the number is known to any, but to the Lord, who can distinguish between the wheat and the chaff; nor do I say, that it is any such small number, as one of a City, or two of a Tribe; for Apocal. 7.4. there were sealed 144000. And of the Nations and Countries, an infinite number, which no man could reckon, which stood before the Lamb, clothed with long white robes, and palms in their hands, vers. 9 But my meaning is, that of that great multitude of men which live, God hath only a part and certain 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 be 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 peremptory, Though Israel were as the sand of the sea, yet only a remnant of them shall be saved: Rom. 9.27. If you should divide the world into three parts with I tolomee, into four 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 every one of these seven parts God may have some that pertain to himself, yet there is not the least of them, wherein 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 me, 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 darkness, where there shall be weeping and gnashing of teeth: Matth 25.30. Many that refuse to feed Christ when he is hungry, to  him when he is naked, to visit him when he is in prison, to whom he shall say; Depart from me, ye cursed, into everlasting fire: Matth. 25.41. Many are ashamed of Christ, many ashamed of his truth, many think it a shame to be accounted such as they ought to be; and to these he saith, He shall be ashamed of such when he comes in the glory of his Father with his holy Angels, Mark. 8.38. Many that have kept house and dwelled 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 be received, the other left. First then, if this, All, comprehend not every man, but only the elect, and the elect in comparison of those that are reprobated be but few, as our Saviour speaks, Matth. 20.16. The called are many, the chosen few, they that find mercy but few.  
Then the harder must we labour, Use 1 the more pains must we take, that so we may be of that little flock and number, which shall find mercy. To this purpose, let us learn, that the ordinary way which men take, cannot bring them on to God: therefore Paul presses eagerly, 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, Use 2 take pains to learn perfectly the way unto God. Be like Alexander in Plutarch, with his Homer's Iliads; 
Lib. 6. cap. 2.  like Origen in Eusebius, who in his young years devoted himself wholly to God's service.  
Thirdly, cast off that luggage, whereby men are so much letted and hindered in the way.  
Fourthly, Use 4 if thou be once set forward in an holy profession: Be constant in it unto the end. Observe these, and thou shalt surely find mercy at the last.  
Secondly, 
Of universal grace.  here I have fit occasion to dispute a little about universal grace. I find concerning this point four several opinions: Some have thought Gods saving grace to be so general, that it reached unto all, both men and Devils, which error 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 mercy for all, and was not in any sense the cause of man's reprobation; this was the old heresy 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 God's act so formally and so properly as election is. The fourth only is according to godliness; 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 deal only with the Papist and the Pelagian, who are jebusites yet alive in the Canaan of the Church.  
The Rhemists' position on Rom. 9 Annot. 5. on vers. 17. is this, God intends no man's damnation directly, and absolutely, but in respect of their demerits, and it is their marginal note upon vers. 22. That God is not the cause of any man's damnation, or reprobation, otherwise than for the punishment of his sins: of the same opinion is Bellarmine, who maketh God the Author of reprobation fare otherwise than of election, and excludes it out of the definition of predestination. 
De great. & lib. arbit. lib. 2. c. 9  Their arguments are taken from 1 Tim. 2.4. God would have all men to be 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 man's condemnation hath respect to his own glory: that is it which principally he wills, both in his election and reprobation: that which God chief and principally wils, is his glory, and this glory is gotten by electing of some out of the mass of corruption, and leaving of others. Secondly, God will have all saved, that is, de generibus fingulorum, all kinds of people: 
Euchir. cap. 103.  it is Augustine's exposition. Thirdly, Gods will is, that all the elect shall be saved: as we say, all go in at the door of the house, not because all men go into that house, but because all that go into the house, go that way. Fourthly, All, in regard of sufficiency, not in respect of efficiency; in regard of the worthiness of the price, not in regard of the property of redemption, God wils with the will of his sign, not of his decree, that is, of his commandment, 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 brief are these: 1. God as he hath made all men, so he hath freely disposed of their end, according to the counsel of his own 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 condemn 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 he shall give to one undeserved grace, shall render to another deserved punishment: saith Augustine. 2. Nothing must make us think, that God condemns any without their own fault; he ordains 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 sin 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 man's 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 tenant of Pelagius: That the grace of God was not only in respect of the outward means generally offered to all; but in God's eternal decree and purpose ordained for all, if they would receive it: and Th. Aquinas and Bellarmine seem to confute the opinion, yet in other words they affirm as much. If the blood of Christ were to be given to all for whom it was shed, than it were to be given to all men, to the Turks, 
Sisanguis Christi omnibus danduus effct pro quibus susus est, cum dandus esset omnibus omninò hominibus, etiam Turcis, judaeis, Ethuicis: sauguis etenim ille pro omnibus si●●us est. De Eucharist. lib 4. cap. 25.  jews, Heathens, for that blood was shed for all: in his answer to the argument of Luther. I have observed three several opinions: The first, that Christ without difference died for the sins of all men, without any respect of faith, or infidelity; 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 believe. The first applying Christ's death to all, as well believers as unbelievers, impugns that Scripture, God so loved the world, etc. joh. 3.16. The second, making faith a natural gift, is contrary to the word; for that which is natural is common to all; But all men have not faith, 2 Thess. 3.2. The third, ascribing power to man's will, to receive and apprehend grace when it is offered, gain says that Scripture which saith, Without me ye can do nothing, joh. 15.5. My purpose is to dispute against all these in that point wherein they all agree, concerning universality of grace, the condition being kept. For order, I shall first lay down my proposition. Secondly, the confirmation from Scripture. Thirdly, show 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 mass elected some, to whom he appointed jesus Christ to be their Mediator and Redeemer: to prove this the Scriptures are frequent. The 10. of joh. 15. Christ layeth down his life for his sheep: But all are not Christ's sheep, for some be goats, Matth. 25. some be wolves, some follow the voice of strangers. Secondly, Christ died only for his friends, joh. 15.13. But the elect only, and such as shall be saved are his friend. Thirdly, the Apostle tells us, Ephes. 5.26. That Christ gave himself for his Church, that he might sanctify it: and that he is the Saviour of his body, vers. 23. But the elect only univocally, and they only are members of his body: unto these places add these reasons founded upon the Scriptures.  
First, Reason 1 Christ died only for those that should believe in him, joh. 3.16. But it is not given unto all to believe; for you believe not because you are not of my sheep, joh. 10.26. To believe is a gift proper to the Elect alone, As many as were ordained to eternal life believed, Acts 13.48.  
Secondly, Reason 2 Christ redeemed only them whose Advocate he is; but he is the Advocate of the Elect only not of the reprobates: I pray not for the world, but for them that thou hast given me out of the world, joh. 17.6. Now it cannot be that the world should be given him out of the world; and therefore although we in charity pray for the conversion of Turks, jews, Infidels, out of the world, yet it follows not that Christ did pray for the whole world; for he knew who they were that should be saved, and so do not we, 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 joh. Tract. 110.  There is a world of those that shall be damned, (of which it is written) lest ye 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 himself; for that he prayeth: saith Augustine.  
Thirdly, Christ died only for those that are appointed to salvation; for the death of Christ is the subordinate means, which God useth to save those whom he would have saved: But all men in the world are nor appointed to salvation. It will be answered: That it is God's will that all should be saved upon this condition, if they believe: So than if it can be evicted, that God's election unto life is not conditional, but absolute, in setting apart a certain number, to whom only he will give power and grace to believe, and to none other; then will the Conclusion be good; That for the number only Christ hath died.  
The first place shall be, Matth. 20.16. Many are called, but few are chosen. Therefore though the outward means be offered unto many, yet only some are elected and chosen unto life. To this some have answered: That there is a twofold election; General, of all who are called to the outward profession of obedience; Special, 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 only persevere unto the end. To this I answer: 1. There can be no such general 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 special election depend upon man's perseverance, and not man's perseverance upon election: If men be elect, because they persevere; and not rather persevere, because they are elect; then are men causes of their own election, and choose God first, contrary to that rule of Christ; You have not chosen me, but I have chosen you, joh. 15.16. Contrary to the Apostle; We loved not God, but God loved us first, 1 joh. 4.10. Contrary 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 Kingdom 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 be vessels of wrath prepared to destruction: Rom. 9.22. To this they answer: That these places prove not any particular exception of some from glory, but that the kingdom is indifferently prepared for all that shall believe; and they that believe not, are by their incredulity prepared to destruction; whereunto this is my reply: We grant that none but believers are ordained to glory; but we make faith and believing an effect and consequent of election, and preparation unto glory: So that the number of believers is as certain as the number of the elect: For I ask, whence is it that we have faith? It is not of ourselves, it is the gift of God: Ephes. 2.9. If faith be God's 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 man's will frustrates the purpose of God; contrary 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 universal grace.  to affirm that Christ died universally for all that should believe, and not for any special number, takes away God's predestination, makes it a confused and conditional purpose; whereas the Scripture reacheth, that God's election is certain and definite; that he hath decreed, and knoweth the number of the elect. 2 Tim. 2.19. The Lord knoweth who are his? joh. 10.3. Christ calleth his sheep by name.  
Secondly, it would follow, that election should be from the foresight of faith, contrary to the Apostle, Ephes. 1.5. who saith, That he hath predestinate them through jesus Christ unto himself, 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 foreseen, cannot be the cause of our predestination, seeing Christ himself, in respect of his office of redemption and mediation, was predestinate and preordained of God. And the same thing cannot be both the cause and the object of predestination. Christ jeus, as he is the head with his body, which is the whole company of the elect, are the object of predestination; therefore not the cause: add unto this. Luk. 12.32. It is your Father's pleasure to give you the Kingdom. And if they first believed, they chose him, he chose not them; and the Lord pronounced it himself of the children before they were borne: I have loved jacob, and hated Esau. 
Rom. 7.   
Thirdly, to affirm that God conditionally hath appointed all men, if they will believe; and that it is his will that all should believe, & if all believe not, it is not for defect of grace, but through their own fault, for God gives man free will & power of himself to believe, or not to believe, which is first against the rule, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God: against the rule; It is not in him that willeth, etc. 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 ye can do nothing, joh. 15.5.  
Fourthly, as it is in man's power to believe (if he 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 he did in heaven and in earth: against the rule, joh. 6.37. All that my Father giveth me, cometh 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 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; etc. Aug. ad Saint ●plicianun, lib. 1. quaest. 2.  The effect of mercy cannot be in man's power, that man may not will it; because if God would have mercy 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 Volenti salvun facere nullam hominis arbitrili resistit. Aug. de gratia & corrept. cap. 14.  No man's will resisteth God willing to save him. And, 
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 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 less it might be fulfilled which he willed. There are many absurdities yet behind: As first, that men are no otherwise elected, but if they believe, 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; only remember those distinctions of election, vocation, and faith; and unto them join 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. Verse. 33 O the deepness of the riches both of the wisdom and knowledge of God how unsearchable are his ways, 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 he hath cured contraries with contraries; 
Quia contraria contrarus curaveris. Chrysost.  brought so much good to the Gentile from the infideritie of the jew. Some apply it to the whole mystery of the Gospel, 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 evil. But as the former restrained it too much, so this is somewhat too general. Augustine restrains it to this particular mystery, of calling the jews and rejecting the Gentiles, as if it were thus; O the deepness of his wisdom in this! who can search the causes of his judgements upon the one, or find out the ways of his mercy to the other? Calvin and Peter Martyr apply these words to the mystery of God's 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 be referred unto those deep and mystical conclusions which went before, concerning both the calling of the jew, and the rejection of the Gentile; concerning the saving of some, and refusing of others; concerning election and reprobation. At these he is amazed, and cries, O the deepness! As if he should thus have said, I have expounded what I could, I am now at a stand, I am swallowed up of the deepness of God's wisdom; 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, he that curiously searches into Gods hidden and secret counsels. The other, that storms and murmurs at God's proceed and judgements: The curious searcher and disputer in these words; O the deepness of the riches! His counsels are so deep, as he that wades into them may drown himself, but shall find no bottom: He is so rich in wisdom and knowledge, that created and finite understandings of men and Angels do dazzle at the beholding of them. The repiner and murmurer in the two next verses, wherein he shows; 1. That God in his greatest works needed none. 2. That he is a debtor unto none: And therefore none can complain of injustice, though he be lost. I begin with the former; I must take only some plain observations; for it were an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confusion, or against method, to go 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 think, speak, and consider; to admire the works and counsels of God; to burst forth into holy exclamations; to stir and incite others unto it. Thus doth the Prophet, Psal. 8. O Lord our God, how excellent is thy name in all the world? He sets down his glory, in ordaining strength out of the mouths of babes, vers. 2. In creating the Heavens decked with Sun, Moon, and Stars, vers. 3. In the making of man little inferior to Angels, giving him dominion over all other works of his hands; yet after all this, he is fain to admire. O Lord, how excellent is thy name in all the world? In another Psalm; O Lord, how glorious are thy works, and thy thoughts are very deep? Psal, 92.5. When David hath considered, how the Lord redeemed his people from the hand of the oppressor, gathered them out of the lands, when they wandered in the wilderness, and had no City to dwell in; hungry and thirsty, that their soul fainted in them; he breaks into this passion: O that men would therefore praise the Lord, etc. Psal. 107.8. Again, considering how often God hath satified the thirsty, and filled the hungry soul with gladness; how he humbled their hearts with heaviness, and yet when they cried, delivered them out of their distress, brought them out of darkness, and broke their bands in sunder. He breaks out again into that holy exclamation; O that men would therefore praise the Lord, vers. 15. Again, considering how he had broken for them the gates of brass, and smitten the bars of iron in sunder; how he sent his word and healed them, and delivered them from the grave, when their soul abhorred all manner of meat, and they were hard at death's door. He breaks out into that holy exclamation: vers. 21. Again, considering how they that go to sea, etc. how they are mounted up to heaven, and down to the deep again; how they reel and stagger, and their skill fails; yet the Lord turns their storm into a calm, and brings them to the haven: He breaks out into that holy exclamation, vers. 31. We 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 mercy and goodness of God: how he hath cast off the jew, whom he so much honoured, but it should cause an holy exclamation: O the unsearchable depth of the judgements of God we cannot look upon the heaven beautified with stars, upon the earth clothed with flowers; but it should cause an holy exclamation, O the depth of his love and bounty unto us in Christ jesus! From whence we may learn a threefold duty.  
First, Use 1 to strive how we may affect and possess men's hearts with the rareness and excellency, yea, with an holy admiration of God's works and proceed; so doth David, Psal. 48.4. Sing unto God, sing praises unto his name, exalt him that rides upon the heavens in his name jah: According to thy name, so thy praise shall be to the world's end, Psalm. 48.10. And if we do remember his works, we must needs admire his works. Who can remember his work of election, and not wonder that he should love jacob 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 works of redemption, and not wonder at his goodness, in sending his Son into the world to die for sinners? His work of vocation, and not wonder how by the voice of his Gospel preached by weak men, he could subdue and convert Nations and Kingdoms? Who can remember his framing in the womb, and not wonder? I will praise thee, for I am fearfully and wonderfully made, Psal. 139.14. Who can remember how God hath kept him from the womb, fed him with the lives of his creatures, preserved him from dangers, From the arrow that hath flown abroad by night, from the sickness that hath destroyed at noon day: yea, When thousands have fallen beside him, and ten thousands at his right hand; and not admire the loving kindness of the Lord? Let our tongues stick to the roof of our mouths, our right hands forget to play: Let fathers forget their sons, nurses their sucking babes, mothers the fruit of the womb: But let us never cease to magnify and admire the ways and proceed of God, whose works are unsearchable, and ways past finding out.  
The second Use is: Use 2 That when humane reason is offended with the deepness of the doctrine of predestination, that we renounce reason, and give glory unto God, and with reverence admire what we cannot understand: Let us believe 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 down & worship the Lord, whose wisdom is deeper than the Ocean, whose ways are unsearchable, and judgements past finding out. It was the modesty of S. Augustine; Wilt thou dispute with me? wonder with me, and cry, O deepness! let us both both agree in fear, lest we perish in error. Let us learn the lesson of our Saviour; I thank 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, Use 3 it serves to condemn such men as murmur at God's order and course in matter of reprobation, and think much that God should leave one in the mass of corruption, rather than another; that he should reprobate them before they had done any evil, and appoint them to be vessels of wrath, and brands of an everlasting burning, in a black and bottomless Tophet, before ever their mothers conceived them; whereas God is most wise and just, and of absolute power and authority; and therefore always doth, and cannot choose but order, rule, and dispose of all things most rightly and most wisely, albeit our weak and sinite apprehensions cannot see the reason of it. The Conclusion: Let us believe what we see not, admire what we understand not, reverence and adore that God, whose counsels are so deep, and wisdom so infinite, that men and Angels cannot find them out. And so I come to a second point in general.  
We must in the hidden mysteries and secrecies of Almighty God, Doct. not be curious to know impossibilities, much less object and except against the manner of God's proceed; but contain ourselves within the precincts and limits of his word, adore and admire his counsels, without all vain and rash attempting to search and find them out. It is David's speech, Psal. 36.6. His mercy reacheth unto the heavens, his faithfulness unto the clouds; his righteousness is like the mighty mountains, his judgements like the great deep. And therefore can we neither find the reason of them, nor except against them.  
First, it makes much for God's glory, 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. show all his riches and treasures to the Babylonish Ambassadors.  
Secondly, Reason 2 we cannot find them out, because God in his dispensation of his works, hath hidden contraries under contraries: viz. contrary ends under contrary means, life under death, riches under poverty; glory under shame, as the Apostle speaks, He being rich became poor, that we through his poverty 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 brains in these, we shall be oppressed by the brightness of God's Majesty, confounded in our own imaginations.  
The Poet's 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 fare into the secrets of jupiter, the God rewarded him thus, sent him a box by Pandora, the wife of Epimetheus, which so soon as ever he opened, a thousand evils and diseases broke forth: 
Mille morborum & malorum gevera cruperunt.  by which they intimated the danger of prying into God's 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 add: That we have employment sufficient for our soul's health; to busy our minds all the days of our life, in searching out, in musing upon, in bringing into practise the lessons of Gods revealed will and word, which contains whatsoever is necessary for our salvation. We can never in this mortality sound the just depth of that, much less obey it, and follow it: Therefore what vanity and folly were it, to omit and leave undone that which God hath commanded, and so highly concerns us; and preposterously and unprofitably to dwell in the search of things impossible to be known, and unprofitable if they were known.  
Which serves first to answer all curious and unnecessary questions, Use 1 as for example; Why did God create man apt to fall? Why did he not keep him from falling? Why did God elect some and refuse others? Why doth not God cause his word to be preached at once in all places? Why doth God condemn men for unbelief, seeing no man can believe, except God confer faith upon him? Why doth God suffer the greatest part of the world to lie buried in blindness and infidelity? Why doth he at one time call more, than at another? Is not God unjust and cruel to predestinate men to condemnation before they have done any evil? 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 itself. And I say with Bernard, that it is contraria omni pietati, contrary to all godliness. Take heed thou inquirest not after those things which thou oughtest not to know, curiosity is dangerous presumption, damned skill, it makes men wax bold in hidden points, to run headlong in dangerous points. Let us pass by curious questions, bid adieu to all vain speculations; Let us exercise ourselves in searching the Scripture.  
First, to know, and practise such things as concern our faith, the sanctification of our life, and the salvation of our soul, Use 1 this will find employment enough, though we were as wise as Solomon, 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 wisdom and knowledge. True riches consists in true wisdom, and in knowing of God. There is one dives sibi, rich to himself, another dives Deo, rich unto God, Luk. 12.21. He that hath only outward treasures is rich to himself, but he that hath the treasures of wisdom and knowledge is rich in God. But where is this rich mineral of wisdom and knowledge to be found? I answer out of the Apostle, Coloss. 2.3. All the treasures of wisdom and knowledge are hid in Christ. How then may we come to have our part in them? I answer: By searching and knowing the Gospel; 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.  Learn, O man, where are the true riches; the kingdom of heaven makes man truly rich, it gives God himself; who being present, nothing can be wanting: saith Ferus. A man may be like unto Lazarus without bread, like Peter without money, like job without friend, yet if he have a costly jewel in a box, he is rich and wealthy; so is he that hath that precious jewel of wisdom and knowledge: If you desire to be informed what riches it is to have wisdom and knowledge. See Prov. 8.10.  
Secondly, Use 2 from these, How unsearchable are his judgements, and his ways past finding out?   

VERS. 34. Verse. 34 Who hath known the mind of the Lord? or who hath been his Counsellor?  
1. HIs ways and judgements, viz. the course and order which God observes in managing and disposing universal and particular things: Doct.  
The course and order which God observes in managing and effecting his works 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 Kingdom? 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 speak, we must have no cares to hear, and where he ceaseth to direct, we must cease to inquire: They are too malapart and saucy scholars, who will needs know more than God's Spirit is willing to impart: He hath written enough to convert their souls, to give wisdom unto the simple, to rejoice 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 righteousness, to make them perfect and absolute, 2 Tim. 3.15, 16, 17. They that will not be content with this, may seek for farther knowledge, but shall never be satisfied; and perhaps they may be struck by the hand of God, as Vzzah for staying the Ark with his hand, 2 Sam. 6.7. In Matth. 12.22. when our Saviour cured the possessed with a dumb spirit, so that he both heard and saw, The people were amazed, but enquired not how he did it: So should we. Wicked therefore is the practice of those that by Astrology and such indirect means, seek to know the day of men's death, and calculate issues of particular intendments; The vanity of which is sufficiently declared by S. Augustine. 
De civet. Dei, lib. 1, ca 1. ad 10.  But this point is somewhat what near to the other: I therefore proceed to another, Who was his counsellor?  
Who was his counsellor?] With a threefold bridle doth he restrain man's presumption. 1. In that he is most wise, who hath been his counsellor? 2. He is debtor to none; therefore none can complain of any injury done him. 3. Because for him were all things made; as junius. God in the decreeing and disposing of all things, in procuring man's salvation needeth no counsel, useth no man's advice, but doth all things according to his own good pleasure, and after the counsel of his own 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. He gives means of salvation where he will, Matth. 11.25. Who did advise him in the creation of the world? None: He created all things for his own will, Revel. 4.11. Who did advise him in the redemption of man? Surely none: For he gave himself for our sins, because this was his Father's will, Galat. 1.4. In brief, He 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 & ordmative dispoluisset. Magd. Cent. 6. cap 7.  as find fault with many things, and think that they might have been done a great deal better than they are; as one Alphonsus mentioned by Herolt: As the Magdeburgenses relate; If he from the beginning of the creation had been God's counsellor, he had disposed some things better and more orderly.  
To blame are they that murmur at God's work of reprobation, and think hardly of him for casting them off before they were borne, for ordaining them to destruction before they had done any evil, for appointing them to damnation before their mother conceived them in the womb; whereas God is most wise in all his counsels, and most wonderful in all his works: If God seem 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 fare as the Potter is wiser than the clay, the Carpenter wiser than the timber, the most curious Carver wiser than a piece of stone; so fare is the wisdom of God beyond the strain and reach of created and finite understanding. Let us then learn not to find fault with any of God's doings, but admire them; not to except against his proceed, but think reverently of them. Let us leave it to Lombard, 
Lib. 1. dist. 44.  and other idle Schoolmen to dispute, whether God can do any thing better than he hath done it; but let us remember all his doings with admiration, and ever echo that passion of holy David; O that men would praise the Lord, and magnify all his doings among the children of men. And so I come to the second argument, whereby he represseth man's repining and murmuring.   

VERS. 35. Verse. 35 Who hath given unto himself, and he shall be recompensed.  
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 choose him; he received nothing at any man's hand: If God give any thing to this man, he is most gracious in giving; for he owes him nothing: If he give not to that man, he is not injurious, because he owes him nothing. The first thing that the Apostle aims at, is to show, that election is of the mere grace of God: and therefore it is not amiss to expound what is to be understood by grace in this assertion: amongst men he is said to have grace, whom the people favours, as before on the fifth verse. Secondly, that God in man's election, had no respect unto man's good works: I need not stand to show how Bellarmine strongly confirms 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 sequel or inference.  
He shall be recompensed:] Though God did neither elect, nor save men for their works, yet doth he never fail to recompense, and reward our good works, for enduring persecution, Matt. 5.12. The loving of our enemies, Matth. 5.46. Mercy to the poor, Luk. 14.14. It was the speech of Paul, 1 Tim. 4.7. Godliness is profitable to all things, and hath the promises of this life, and that which is to come. When Peter asked the question, What shall we have? Our Saviour answers, Matth. 19.28. etc. So I come to the last argument, to repress man's repining and murmuring, in the last verse.   

VERS. 36. For of him, and through him, Verse. 36 and for him are all things: to him be glory for ever. Amen.  
THe Arrians (as Theodoret saith) understand all this of God the Father, 
Exposition.  to confirm the heresy of making the Son inferior to the Father, and only to be the instrument, but not the efficient cause of creation; contrary to the Apostle, who saith it of Christ; By whom are all things, and we by him, 1 Cor. 8.9. Basil and Ambrose mean it only of God the Son, 
Decide, lib. 4. cap 6.  as it were thus: Who hath known the mind of the Lord? and the answer were this: The Son of God hath known it, of whom and by whom are all things. Some distinguish these three, and appropriate them to the three persons in Trinity. Of him, that is, of the Father; through him, that is, through the Son; in him, that is, in the Holy Ghost. So amongst the Fathers, 
Greg. super E●gch. come. 16. Hilar. de Trinit. lib. 8.  Gregory and Hilary. Of the modern Expositors, Gho●ran, Lyranus, and Tolet. Others more truly reserre them to the whole Trinity; 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 glory with him. The words do contain 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, borough him, for him. The other, to whom we must return the sacrifice of thankes, praise, and glory; to him be glory: we have our being from him, we are blessed and preserved by and through him, made created for him, we must return the praise and glory 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 eternal. Others, that it was made, yet not of God; but of concourse of small indivisible bodies. This was the fancy 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 evil. So the Gnostickes, the Marcionites, and the Manichees, as the same Angustine remembers; 
Cap. 6, 22, & 46.  All confuted in the words of my Text: Of him are all things. Which is not to be limited to the first person in Trinity: for, 
Opera Trinitatis ad extra suntindivisa. Lomb. lib. 1. distinct. 15  The external works of the Trinity are undivided, saith Lombard. It was an old Cabalistical note, that every letter in the word Bara should signify one person in Trinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for been, silius, signifies the Son; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 means how; it will bring you suddenly into a wonderful admiration of God's power and greatness, and minister this point of learning, to wit:  
That God can bring to pass great matters in short time, by small means. Doct. He speaks but the word and they are made, he commands and they are created, Psal. 33.9. Nabuchadnezzar as Monarch of the world walks in his palace, boasts of his tower, Is not this great Babel, etc. Dan. 4.27. But how quickly is he stripped 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 nakedness; he● is cast in a moment from the height of prosperity to the depth of misery. Thus is he punished for his contempt of heaven; and yet when he looks to heaven, he is as quickly restored again, his beauty and fashion renewed, his Kingdom restored; here is a wonderful change in short time, and small means. So did God deliver Israel out of Egypt and Babylon. I come a little nearer to the Apostles argument.  
His purpose is to prove that God cannot be beholding to us, for we are his workmanship, Doct. have our being from him, are made by him, and if we have any thing that he loves, we have it of him; if we do any thing that he accepts and likes, we do 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: He is not beholding to us for our holiness and righteousness: If thou be righteous, what givest thou to him? or what receiveth he at thine hand? Thy righteousness may profit a man, but not God: job 35.7, 8. We cannot hurt him by our sin, nor help him by our holiness; in all that we do, the Lord is not better, but all the benefit comes upon us that do the service. In prayer the dew of heaven lights upon us, in hearing the blessing falls upon us; if we give to his poor, he is not beholding, for he pays us double. Prov. 19.17. If we comfort his Prophets, he is not beholding; for he rewards us with a Prophet's reward, Matth. 10.41. If we keep his Sabbaths, he 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 he that feeds and  us, Matth. 6. If we have wealth, we are beholding to him for it; 
Creari●, sanaris, salvaris, quid horum tibi, O home, ex te?  Beware that thou say not in thine heart, etc. 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 thyself?  
Learn here first how glorious is the Lord our God, Use. who makes such glorious creatures as Angels and men. Secondly, how weak and frail are all these creatures; who have neither being, nor well-being, but from God. Thirdly, how poor our service is, how mean and slender all our works and doings are: That though we should spend all our days in the Temple with Hannah, give our goods to the poor with Dorcas, make restitution with Zacheus, build a Temple with the Centurion, give our bodies to be burned for his sake, yet we do but our duty, 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 keep his people, and to do whatsoever he will without any help. This the Prophet intimates, Isa. 45.23. I have sworn by myself, that every knee shall bow unto me, noting both a sovereignty to keep the wicked in awe, and a sufficiency to maintain & 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 security wherein God's children are, who are defended by his Sceptre; and the vanity of all wicked attempts against those that are preserved by his power: This is a point plainly delivered: Let King's band therefore their forces against the Lord and his Anointed, he that dwelleth in heaven will but laugh them to scorn, Psal. 2 4. This is plainly confessed and proved; Behold, the God whom we serve is able to deliver us out of thy hands, and he will deliver us, Dan. 3.17. Therefore is he called God all-sufficient, Genes. 17.1. A God to whom nothing is hard, Genes. 18.14. A God Almighty, Genes. 43.14. Instance in the planting of his Church; He will and can plant it where he will, in despite of opposition, as at Thessalonica; see the story, Act. 17. At Ephesus, see the story, 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 Martyrs flores●●t Ecclesia. Chrysost. de patiented. job, 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 'em sem●n Ecclesiae est. Tertull. Apologet. ad Calcem.  Hence is that of Chrysostome, After the Martyrs the Church flourisheth. And Tertullian, Afflict, condemn, torment, but waste us; every one of your more exquisite cruelty, is an allurement of our Sect; as oft as we are mowed of you, so oft are we made the more; for the blood of Christians is the seed of the Church. Only God's hand and power is seen in the planting of it; when it is planted, only his hand is seen in the preserving and delivering of it. It is the Prophet's speech, Isa. 59.16. The Lord saw that there was none to help; therefore his arm did save it, and his hand brought salvation unto it. In the days of Elias, when they broke down the Altars, killed the Prophets, and Elias only was left; then did the Lord alone preserve it. In the time of the Arrian heresy, when there was but Athanasius against the whole world; so Constantius the Emperor, and Liberius the Pope. 
Theod. Eccles. hist. lib. 2 ca 16.  He kept joseph in Egypt, jonah in the belly of the whale, Israel in the deep sea, and when there was none to save, than the arm of the Lord brought salvation unto them.  
Which may serve: First, Use 1 to comfort us in all our distresses, because our Lord and Master is sufficiently able of himself to defend and save us: who will see his sons and children in the fire, but would pull them out, if he were able? Secondly, if God be all-sufficient of himself, then will he find out means sufficient to help, and to do his children good, though man perceive it not. Thirdly, if all-sufficient, then God can save the lives of his people, when all means are against it. He can make the den of Lions to be a castle and a lodge for Daniel. I come to the third.  
For him are all things: Doct.] God in all his works, of election, reprobation, creation, preservation, had a respect to himself, and proposed his glory as the end of them all. God made all things for himself, even the wicked for the day of wrath. Thus the four and twenty Elders, Apoc. 4.11. Thou art worthy, O Lord, to receive glory and honour; for thou hast created all things for thy wills sake. When God chooseth a people, he respects his own glory. The Lord set them up to be a precious people unto himself, and made them higher than all the Nations, whom he made in praise, in name, and in glory, Deut. 26.18, 19 In the discomfiting of enemies, he proposeth his own glory: For this cause have I appointed thee, that I might show my power in thee, and declare my name throughout all the world, Exod. 9.16. If he raise Lazarus, the end is his glory, Said not I unto thee, that if thou didst believe, thou shouldest see the glory of God, joh. 11.40. He did intent his glory in every thing that he did, and hath glory from every thing that he made, even by that which is evil; for he turns evil to good, and brings good out of it; as out of the evil of sin a  good; out of the evil of punishment a manifold good: So that both in good and evil he intends, and from both good and evil he gets honour and glory to himself. I shall make the use when I come to the duty of returning thankes, and to the person to whom glory is due.  
To him be glory for evermore, Amen.] This is the Doxology describing to whom the glory of creation, preservation, election doth belong. It contains 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 seal set to this acknowledgement and recognition, Amen. I begin with the Quid, what is to be returned, glory; my purpose is not to speak of an acknowledgement of the glorious nature, and attributes in God; but of man's study to get glory unto God here among men; only this Conclusion I cannot pass.  
That God looks to receive glory from every thing that he hath made. Doct. Thus the Prophet, Isa. 43.7. Every one of them shall be called by name; for I created them for my glory. And he hath chosen his elect, to the praise of his glory, Ephes. 1.12. The heavens must declare his glory, Psal. 19.1. The creation of the world must set out his glory, Rom. 1.20. All the creatures must set forth his glory, because he made them, Gen. 1. Preserves their being, Act. 17.28. Feeds them, Psal. 147.9. But man especially is bound to this duty of glorifying God, because he not only made him, preserves, seeds him; but being dead quickened him, being lost sought him, being Satan's prisoner ransomed him, not with blood of bulls and and goats, but of Christ. And what use makes the Apostle? Therefore glorify God in your bodies, and in your souls, 1 Cor. 6.20. I come to a second, viz.  
Man should never do any thing, Doct. whereby he may not gain some glory unto God. Thus the Apostle, 1 Cor. 10.31. Amongst many, he is principally to aim at God's glory in these three. 1. His actions. 2. His speeches. 3. His calling. His actions are of three kinds; natural, civil, religious. The natural 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 we err not in excess, or defect, or manner of using them. The Apostle hath mentioned two, whereof we should be most careful that we dishonour not God; to wit, eating and drinking. Here I must quarrel 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 between their teeth, before it was chewed, God's 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 drink, that continue until night, till the wine inflame them. I come to the third, which is our calling.  
We must make choice of such callings, whereby we may gain glory unto God. Doct. For a calling is a particular kind of life imposed upon man by God, for the common good: and in every calling two things must be considered; the Author, and the end. The Author of every honest and lawful calling is God: So the Apostle, 1 Cor. 7.17. As God hath called every man, so let him walk. The end of every lawful calling is the common good; as members for the common good of the body, be it politic, or natural: Therefore many persuade themselves that they have lawful callings when they have none; such as live by usury, carding, dicing, playing; these have neither the Author God, nor the end, the common good. Now in the right use of a calling consider four things. First, that they make choice of a calling which is lawful and honest. Secondly, that they make choice 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 be of age fit for employment, they permitted them to make choice of such callings, in which they saw them take most delight, because those things best succeed, which we undertake by nature's guidance. Thirdly, he that is fitted for many, must make choice of the best; Art thou called being a servant, care not for it: that is, Though thy calling be mean and hard; yet shake it not off, but bear it patiently, 1 Cor. 7.21. Fourthly, leave it not without good warrant; but I hasten to my conclusion. Let every man examine his calling at the Apostles rule, 1 Cor. 7.24. Let every man wherein he as called walk with God: No calling is lawful, when the action pleaseth not God, as 1 Cor. 10.31. By this (I hope) some will learn at last to give over their calling, whereby they bring not honour, but dishonour unto God: Those that live upon usury, by dicing houses, by penning and acting of plays, let them all remember this, mine heart trembles to think, what calling these men have, my soul wonders how they glorify God in them, I marvel how these make for a public good; how God is honoured, a kingdom bettered, the common good promoted by them; I know not, I believe 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 glory of all victories unto himself. None may challenge the glory of any thing that he doth, or hath, unto himself. The glory must not rest upon him that hath any good, but must be returned to him that gave it: Now it is God that gives every good thing that we enjoy; for, Every good and perfect gift comes down from the Father of lights, jam. 1.17.  
FINIS.    

The Table.  

A.  
Parent's greatness cannot procure acceptance for their children. pag. 41  
Account must be given by Ministers for their people's souls. pag. 253  
Works of God admired by the godly. p. 454.  
Christ an Advocate to all he died for. p. 447  
Wicked men think the godly out of favour because afflicted. p. 10  
Men are ready to afflict the afflicted. p. 302  
No outward privilege can exempt from God's anger. p. 12  
God answers his people's prayers. p. 104  
Why God doth not answer sometimes. p. 105  
Apostles of four kinds. p. 244  
Apostles excelled in six things. p. 245  
Spirit of application a sign of election, p. 26  
Faithful Preachers make application to their people. p. 241  
Application of Stories of others to ourselves. p. 242  
Assurance of salvation may be had here. p. 22, 75  
Assurance of salvation set down, Rom. 8. p. 24  
Assurance, Papists error concerning it. p. 38  
Assurance, believers happiness by it. p. 39  
Attention great to weighty points. p. 365  
God takes sin quite away in forgiveness. p. 409  
God takes sin away three ways. ibid.   

B.  
BAal, what it signifieth. p. 115  
Baal, the original of it. p. 116  
Children may be saved that die unbaptised. p. 276  
Every wicked man base. p. 44  
All riches without grace is beggary. p. 236  
God beholding to none. p. 470  
Christ died only for believers. p. 447  
Why Paul saith he was of Benjamin. p. 19  
How to know we benefit by the ordinances. p. 243  
Best. See Punishment.  
Holiness makes blessed. p. 13  
What is due to God of his blessings. p. 271  
We should register God's blessings. p. 346  
Blindness a punishment of unbelievers. p. 187  
Blindness spiritual and bodily compared. p. 188  
Blindness spiritual, freedom from it requires thankfulness. p. 189  
Boldness of sin. p. 297  
Spiritual judgements set forth in borrowed terms, and why. p. 185  
Bowing, a token of subjection. p. 115  
Bowing before an Idol, idolatrte. p. 117  
Bowing the back, what. p. 191  
Bounty to Saints, a sign of love to God. p. 34  
Bounty of God should keep us from sin. p. 343   

C.  
NO sinner so desperate but may be called. p. 264  
What Calling we should choose. p. 476  
Why men are so prone to censure others. p. 431  
Certainty. See Faith.  
Promises to godly parents belong to their children. p. 272  
What holiness is traduced from parents to children. p. 274  
All the elect committed to Christ. p. 14  
Elect desire the coming of Christ. p. 37  
We are predestinate in Christ. p. 52  
No means to glory, but Christ. p. 71  
The jews conversion a little before the coming of Christ. p. 381  
All our deliverance by Christ. p. 390  
Evils of countries imputed to Christians. p. 234  
Four signs that there are few members of the true Church. p. 113  
In greatest revolts God preserves his Church. p. 372  
Gods promises to keep his Church. p. 373  
Combat between flesh and Spirit a sign of election. p. 30  
Comforts must 〈◊〉 be concealed from the wicked. p. 5  
Comfort for Christians in all estates. p. 87  
Comfort to the elect, that they have a God to go to. p. 106  
See Fall, Place.  
Wicked might have much good by the company of good men. p. 224  
Motive to confess sin. p. 408  
The Gospel, though opposed, shall convert the Elect. p. 378  
Pope made judge of controversies, and why. p. 81  
The word written, the judge of controversies. p. 144  
God, when he pardons sin, removes the guilt and corruption. p. 406  
Covenant of God that the Saints cannot fall away. p. 16  
Al that are called Christians not in Covenant. p. 17  
The jews, within the Covenant, shall not be lost. p. 384  
Two acts in the counsel of ●o●. p. 54  
Sin cries for judgement. p. 369  
R probation no act of cruelty. p. 56  
Curse, how we are freed from it. p. 394   

D.  
LIving in sin a state of death. p. 261  
Pelagians error touching death in sin. p. 262  
Gospel raiseth men from death. p. 266  
We are reconciled by Christ's death. p. 399  
God defendeth his Church. p. 90, 118  
Deliverance by Christ. p. 390  
Despair, the evil of it. p. 353  
M●anes of grace abused turn to destruction. p. 168  
Destruction from the best things of wicked men. p. 177  
Destruction to seek life in the Law. p. 181  
Destruction not aimed at in God's decree. p. 200  
Man the cause of his own destruction. p. 312  
Donatists error. p. 353  
Drowsiness in the best Christians. p. 350   

E.  
Ear, how needful a member. p. 169  
Election not proved by outward privileges. p. 12  
Election, nine signs of it. p. 25  
Election, three things concerning it. p. 56  
Election, the causes of it. p. 57  
Election, a double act in it. p. 58  
Election described. p. 122  
Election, nine fruits of it. p. 124  
Election, six marks of it. p. 422  
Emulation double. p. 219  
Emulation, how God provokes to it. p. 221  
End of God good in evil things. p. 156  
Enemies of the Church, how to withstand them. p. 90  
Man before grace is an enemy to God. p. 415  
Three things proving natural men enemies to God. p. 418  
Not to be familiar with God's enemies. p. 419  
Gods esteem of sinners after conversion. p. 285  
Our esteem of men after conversion. p. 286  
Why God punisheth sin eternally. p. 183  
Some thought the world eternal. p. 468  
Wicked men requite God's Prophets evil. p. 102  
God doth not evil that good may come of it. p. 199  
God works good out of evil. p. 208  
Example of God's judgements should warn us. p. 335  
What to learn from others examples. p. 337  
Execution of the decree of election. p. 59  
Experience should encourage us. p. 358  
Expostulation with God double. p. 84  
Eye, three things that hinder it. p. 164   

F.  
FAith, the certainty of it. p. 23  
Faith, the properties of it. p. 24  
Faith foreseen no cause of eliction. p. 60  
Faith a fruit of election. ib.  
Faith, exhortation to labour for it. p. 311  
Faith distinguisheth men. p. 315  
Faith, five benefits from it. p. 316  
Faith, no privilege without it will do good. p. 434  
The elect cannot finally fall away. p. 14, 76, 319, 320, 360  
Comfort to the Saints, that they cannot fall. p. 16, 77  
Falls of God's children. p. 17  
How to be armed against the doctrine of falling away. p. 77  
Reprobates fall finally. p. 206  
Saints to be humbled by their fals. p. 207  
Scriptures cleared that seem to allow Saints falling away. p. 329  
See Prophet.  
Familiarity between God and his children. p. 85  
Familiarity with God, how attained. p. 86  
Fear to offend God. p. 317  
Fear filial and servile distinguished. p. 318  
Three things hinder from finding God. p. 139  
What should provoke us to follow others. p. 223  
To labour to be such, that others may follow us. p. 226  
Readiness to forgive a sign of love to God. p. 34  
God only can forgive sins. p. 405  
Four reasons why God only can forgive. p. 406  
Foreknowledge taken four ways in Scripture. p. 48  
Foreknowledge different from election. p. 49  
Christians have God for their friend. p. 416  
Outward privileges without fruit nothing. p. 11  
Men after they are called are fruitful. p 282  
Three qualifications of our fruit. p. 284   

G.  
GEntiles, the fullness of them when. p. 379  
Faith the gift of God. p. 60  
Heaven the gift of God. p. 62  
Gifts of Ministers should be great. p. 257  
Gifts, not to be proud of any. p. 290  
Gifts apt to puss up. p. 304  
All the good we have is of gift. p. 424  
Glory of God the end of election. p. 56  
Glory to God from all things. p. 474  
Glory, how men should aim at it. p. 475  
Manichees hold two Gods. p. 92  
Comfort to Saints they have a God. p. 106  
God how he hardens men. p. 146  
Sin only against God. p. 406  
How all things are of God. p. 467  
To give God the glory of his goodness. p. 202  
God works out of sin a threefold good. p. 209  
God gives not way to ill, but he works good out of it. p. 420  
Gospel, to apply it to ourselves p. 267  
Gospel, we should live answerable to it. p. 269  
Gospel not spread over the world the second time. p. 377  
Gospel taken away fearful. p. 378  
See Death, Convert.  
Grace, how taken. p. 124  
Grace, why God withdraws it. p. 149  
Grace, how God withholds it. p. 159  
Grace only pleaseth God. p. 282  
Greatness inferior to grace in two respects. p. 43  
Great favours should assure us of less. p. 359  
See Acceptance.  
All men naturally guilty. p. 438   

H.  
Happiness of believers, wherein. p. 410  
Happiness wrong placed by Philosophers. p. 411  
See Assurance.  
Hardness, what meant by it. p. 140  
Hardness, a complaint of it. p. 142  
Hardness, three efficient causes of it. p. 146  
Hardness, three things in it. p. 151  
Hardness of heart, the parts of it. p. 153  
See God.  
Two things notable in an Hart. p. 30  
Who are hated of God. p. 417  
Difference between good and bad in hearing. p. 165  
To take heed to our hearing. p. 169  
Of care in hearing the word. p. 256  
See Profit.  
God can preserve his people without help. p. 471  
Holiness above greatness. p. 43  
Holiness a fruit of predestination. p. 73  
See Blessed.  
Signs of a vessel of honour. p. 61  
Ministers should honour their calling. p. 251  
Danger of those that seek their own honour in preaching. p. 254  
Hope, what it is on. p. 435.  
Former sins should humble us. p. 279  
Hungering afters righteousness, a sign of election. p. 29  
Hungering afters righteousness, five things in it. ib.  
Hunger, a definition of it. ibid.   

I.  
A Mercy in evil times to be kept from idolatry. p. 108  
They that fall to idolatry, God acknowledgeth not. p. 110  
See Bowing.  
Jehovah, what it signifieth. p. 91  
Three conclusions from the word Jehovah. p. 92  
Jews conversion hopeful. p. 264, 407  
Five privileges of the Jews p. 294  
Jews conversion proved. p. 376  
Jews conversion not yet past. p. 380  
Jews coming in what hinders it. p. 381  
Jews, the number that shall be called. p. 383  
Imputation. See Righteousness.  
Election immutable. p. 56  
God immutable, therefore the elect shall not fall away. p. 422  
God hates and punisheth infidelity. p. 193  
Infidelity separates between God and man. p. 309  
The foulness of infidelity in six things. ibid.  
Infidelity makes God angry. p. 348  
Infidelity, the misery of it. p. 432  
Minister God's instrument. p. 256  
Intercession of Christ reconciles us. p. 398  
Judgements only must not be preached. p. 7  
Judgements, how to be freed from them. p. 340  
None can have glory that are not justified. p 73  
What it is that justifieth us. p. 134   

K.  
GOd repays wrongs in t e same kind. p. 182  
Kingdoms, their raines attributed to false causes. p. 46  
A great judgement to neglect the means of the knowledge of God. p. 163   

L.  
THree things in Christ that cannot be found in the Law. p. 181  
Transgression of humane Laws when it is sin. p. 406  
Two things argue life in the soul. p. 262  
Upon what ground we should live to God. p. 396  
Love to God a sign of election. p. 34  
Signs of love to God. ibid.  
Motives to love Christians. p. 88  
Love of God should keep us from sin. p. 345  
Men are willing to learn of those they love. p. 362  
How Ministers should gain love of people. ibid.  
Mutual love between Ministers and people in three things. p. 364   

M.  
MAlice. See Vain.  
Manichees. See God  
Care in using the means a sign of salvation. p. 53  
We are predestinated to the means as well as to the end. p. 25  
God works good for his by unlikely means. p. 213  
Ministers must neglect no means to save the souls of their people. p. 258  
Not to fear, though means seem contrary. p. 358  
Show our love to Christ to his members. p. 53  
Election is of mercy. p. 62  
God saveth man of free mercy. p. 126  
Mercy of God sustaining men even when they sin. p. 160  
All our good is of God's mercy. p. 314  
Against the abuse of God's mercy. p. 3●9  
The greatness of God's mercy. p. 352  
Where Gods mercy most aboundeth he punisheth sin. p ●69  
Many now in state of sin shall find mercy. p. 435  
The elect only shall have mercy. p. 440  
We should disclaim our works in respect of merit. p. 52  
Man ready to ascribe the good things he hath to his merit. p. 306  
Eternal life not by merit. p. 426  
Love to Ministers a sign of election. p. 35  
Few love Ministers as they ought. p. ●6  
Ministers, their duty. p. 91  
Reverence and love to Ministers. p. 97  
Of the labour of Ministers. p. 248, 258  
Complaint of the ill carriage of Ministers. p. 252  
Duty of people to Ministers. p. 259  
Multitude no ro●e of the Church. p. 101  
The depth of God's counsels should keep in from murmuring. p. 458  
Reproof of those that murmur against God's works. p. 464  
Every point of godliness a mystery. p. 366  
Not to search too fare into hid mysteries. p. 458   

N.  
PApists brag only of the name of a Church. p. 11  
Nineveh, the strength of it. p. 12  
We should most tender the salvation of those that are near us. p. 259  
God will alter the course of nature for his children's good. p. 357  
jews and Gentiles alike by nature. p. 433   

O.  
NEw obedience a sign of election. p. 32  
New obedience, three conditions of it. ibid.  
Assurance of glory by obeying Gods call. p. 73  
Objections against the doctrine of election. p. ●3  
Oppose. See Gospel.  
God takes all opportunities to do his children good. p. 214  
To imitate God in taking opportunities to do good. p. 215  
Ordinances of God, how to account of them. p. 186  
We should beware of those sins, that we see punisheth in others. p. 342  
How to keep from censuring others. p. 430  
Ministers should chief intent the good of their own people. p. 247  
Wicked men judge of their estate by outward things. p. 9  
Wicked men excel others in outward things. p. 10  
Not to judge ourselves by outward things. p. 13  
Outward profession not to be rested in. p. 113  
Outward privileges exempt not from punishment. p. 332  
See Election.   

P.  
PArentage neither furthereth nor hinders salvation. p. 40, 439  
Meanness of Parentage no prejudice. p. 42  
Paul his description of himself. p. 18  
Promises of God how made to men in particular. p. 23  
Good men defend God's people from persecution. p. 87  
Who the wicked persecute most. p. 93  
New obedience perpetual. p. 32  
Comfort to those that live in evil places. p. 20  
Every sin hath its plea. p. 296  
Gods pleasure the impulsive cause of election. p. 56  
Power abused God takes away. p. 194  
Power of God absolute. p. 407  
Possess. See Satan.  
Predestination, what. p. 49  
Predestination and providence distinguished. p. 50  
Predestination defined. ib.  
Predestination abused to sin. p. 53  
Predestination, the order of it. p. 54  
Predestination, the parts of it. p. 55  
Predestination, three effects of it. p. 71  
Predestination, the impulsive cause of it. p. 130  
Prayer an effect of the Spirit. p. 27  
Example of Saints oft in prayer. ibid.  
Three things make God not to hear prayer. p. 106  
See Weapons.  
Forgetfulness the cause of pride. p. 280  
Pride, how to abate it. p. 281  
Three things to keep men from pride of gifts. p. 291  
Three reasons to keep from pride. p. 305  
None should be proud of that he enjoys. p. 366  
Wicked men presume upon outward privileges. p. 9  
Not to be portent with outward privileges. p. 11  
Sin will ruin a people, notwithstanding all privileges. p ●6  
Privileges spiritual all by Christ. p. 52  
The Gentiles have the jews privileges. p. 287  
Sin will bring down these that have the greatest privileges. p. 301  
See Anger, Outward.  
Profession. See Outward.  
A misery to hear and not profit. p. 170  
Means contemned profit not. p. 175  
What makes men so little profit. p. 263  
Promises of God assure us of salvation. p. 22  
Promises to the jews belong to us. p. 275  
What over God hath promised shall come to pass. p. 401  
See Particular.  
When the Prophets are made away, people fall from God. p. 95  
Good people fear the loss of their Prophets. p. 243  
Prudence in Ministers in denouncing judgements. p. 200  
Punishment, three things in it. p. 152  
God punisheth men in their best things. p. 184  
Four good effects God brings out of punishment. p. 210  
Like sin brings like punishments. p. 33  
Punishments accompany sin. p. 388  
See Sin, Outward, Mercy.   
Q. 
QVestions, curious unnecessary. p. 466   

R.  
MYsteries of salvation above reason. p. 457  
God receives great sinners. p. 351  
Christ reconciles man to God. p. 398  
The manner of Christ's reconciling in five things. ibid.  
Rejection of God twofold. p. 47  
Rejoicing of wicked men vain. p. ●9  
Rejoicing in God's promises. p. 403  
What causeth God to remove the Gospel. 216  
In great revolts God preserves some. p. 372  
The reward of holiness. 43  
Reprobation, what. p. 56  
Reprobation, the causes of it. p 64, 67  
Reprobation double, p. 68  
Reprobation, two acts in it. p. 69  
Reprobation, three questions concerning it. ibid.  
The knowledge of God true riches. p. 231, 461  
Motives to labour for the riches of the word. p. 235  
No man can attain life by his own righteousness. p. 135  
Three things in Christ's righteousness. ibid.  
Bellarmine's objections against imputation of Christ's righteousness. p. 136  
Imputation of Christ's righteousness reconciles us. p. 99  
God rules all. p. 92   

S.  
THose in Christ's keeping are safe. p. 15  
Those of all Nations that repent shall be saved. p. 19  
Those that do good works shall be saved. p. 74  
Three things in those that shall be saved. p. 121  
All men shall not be saved. p. 134  
Salvation offered by the Gospel. p. 218  
Ministers should aim at the salvation of their people. p. 252  
Salvation, of whom to seek it. p. 400  
None can satisfy for his sins. p. 392  
Popish satisfaction vain. ibid.  
Satan's stratagems cannot cut off the elect. p. 15  
Satan, how he holds wicked men. p 45  
Satan hardens the heart. p. 147, 186  
Exhortation to read Scriptures. p. 82  
See Wise.  
A judgement to have eyes and not see. p. 167  
Seeking, two things in it. p. 137  
Seeking God, five things in it. p. 138  
We must not search into secrets. p. 459  
Servitude under sin. p. 386  
A man should find the cause of judgements in himself. p. 313  
God made all things for himself. p. 473  
Sin cannot cut off the elect. p. 15  
Sin, not the impulsive cause of reprobation. p. 64  
Reasons why God reprobates not for sin. p. 65  
The best works of wicked men sin. p. 74  
Sin, how God works in it. p. 152  
Three things God doth concerning sin. p. 158  
God punisheth one sin with another. p. 162, 367  
Four good effects God brings out of sin. p. 210  
Sin the cause of people's ruin. p. 334  
Sin, how displeasing to God. p. 337  
Sin, how God sits punishments to it. p. 341  
Sin, the nature of it. p. 395  
Sin, Christ weakeneth it i● us. p. 399  
Sin, two things in it. p. 406  
Sin, what ever a carnal man doth. p. 416  
Sin makes good things snares. p. 180  
Subjection. See Bowing.   

T.  
TO labour for tender hearts. p. 143  
Thank God for preservation from idolatry. p. 109, 112  
When Ministers must preach threatenings. 349  
Threaten of God true. p. 404  
New obedience total. p. 32  
Troubles to be expected. p. 95  
Truth, how the wicked dispute against it. p. 99  
God receives all that turn to him. p. 173  
God doth great things in short time p. 469   

V.  
MAlice of wicked men against the Church, vain. p. 119  
Gods Church scarce visible sometimes. p. 100  
God hath always a Church, though not visible. p 113  
Heaven must be gotten by violence. p. 397  
Vocation, an effect of election. p. 72  
God unchangeable. p. 14  
Comfort from God's unchangeableness. p. 93  
To take heed of unthankfulness. p. 160  
How to be ashamed of unthankfulness. p. 225  
Unbelief. See Infidelity.  
Universal grace confuted. p. 443  
Universal grace an absurd doctrine. p. 450   

W.  
Minister's must give warnings of judgement. p. 350  
Weapons of the Church is prayer. p. 89  
Wicked men weary of good things. p. 28  
Scriptures able to make wise. p. 79  
God most wise. p. 464  
The jews at their conversion shall be endowed with wisdom. p. 239  
Religion should have no winter. p. 33  
Will of God the impulsive cause of reprobation. p. 69  
Works a fruit of election. p. ●●, 74  
Motives to good works. p. 7●  
God in election had no respect to good works. p. 129. 307  
Good works justify not. p. 130, 4●9  
Works of God, how to be affected with them 456  
Obedience must be grounded on the Word. p. 34  
Word abused to maintain sin. p. 205  
Counsel, of God must not be searched beyond the Word. p. 462  
To be weaned from the world, a sign of election. p. 27  
jews called toward the end of the world. p. 218  
Wicked m n overthrow the means of God's worship. p. 98  
God will avenge the wrongs of his. p. 195   
FINIS.