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

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

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

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

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

I begin with the consolation.Consolation

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

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

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

Be a people never so wicked and sinfull, Doct. yet if the [Page 6]Word afford any comfort, the Minister may not con­ceale it from them: Simon Magus offering to buy the gifts of the Holy Ghost with money, and purposing by them to get money, committed such a sinne as made Peter denounce a heavie judgement,Acts 8.22. Thy money perish with thee; yet af­fords him that comfort, which might raise him againe; yet goe and pray, it may bee the thoughts of thy heart may be forgiven, Act. 8.22. The people of Israel, after they came out of Aegypt, grieved the Lord and Moses, sometimes murmuring for flesh,Exod. 16. Exod. 16. sometimes for water, Chap. 17. sometimes by idolatrie,Chap. 17. for they made a molten calfe,Exod. 32.5, 6. and said, These be thy Gods, O Israel, Exod. 32.5, 6. Sometimes by wantonnesse they sate downe to eat, &c. Exod. 32. Yet Moses must not deny them that comfort, which God hath in store for them; but bids them plucke up their hearts, and be strong, dread not, nor bee affraid, for the Lord God himselfe will goe before them, Deut. 31.6.Deut. 31.6. Isaiah prophesieth thus unto Eze­kiah; Behold all that is in thine house, thy sons & thy children shall bee carried captives to Babylon, Isa. 39.6. Isay 39.6. Yet wil there be a day, when he will bid his Prophets speake comfort to his people againe; Comfort ye, Chap. 40. 1. comfort ye, &c. chap. 40. 1. It is requi­red of a dispencer that he be found faithfull, 1 Cor. 4.2. 1 Cor. 4.2. that if judgement belong to a man, he de­nounce it; if after judgement comfort, he admi­nister it: and therein must endeuour to have al­wayes a cleare conscience in keeping backe no­thing that God would have spoken,Acts 20.20. Acts 20.20. [Page 7]I adde no more but that of God unto Elijah tou­ching Ahab; Seest thou how Ahab is humbled; God meaning him but so much comfort, as to deferre his punishment, till his sonnes dayes, yet God will make the Prophet, and the Pro­phet make Ahab acquainted with it, 1 King. 21.28,1 King. 21.28, 29. 29. The Minister must breake, but hee must binde againe; wound, but he must heale againe, cast downe, but he must raise againe; they must not be onely like Bonarges, sonnes of thunder, but like Barnabas, sonnes of consolation, to preach not onely captivitie, but deliverance; not onely judgement, but mercie; not onely desolation and miserie, but joy and comfort;Misericordia & juduium sunt duo pedes Domi­ni. In Cant. Serm. 6. Mercie and judgement are the two fect of the Lord, saith Ber­nard. Therefore wee must not conceale them, but tell them the people when God comes in judgement, and when in mercie.

Therfore their course cannot be justifiable, Vse 1 who doe nothing but teare the hearts of the people with judgements, and will not reueale those mer­cies, which the word affords? whereas some might be won with mercie, that are too much wounded with judgements: sometimes a little suppling oyle may doe asmuch good as a great deale of wine,Psal. 101.1. Nemo sibi ad im­punitatem blan­dietur, quia est judicium; nemo ad melius com­mutatus exhor­reat judicium, quia est miseri­cordia. Aug. in Psal. 101.1. and milde lenitives may be as profitable as biting corrasives: It is good to follow Dauids rule, Psal. 101. I will sing of mercie and judgement. Augustine saith, No man will flatteringly promise unto himselfe impunitie, because there is judgement; no man changed to better will tremble at judgement, because there is mercie. The long suffering of God [Page 8]leadeth to repentance, Rom. 2.4. The long suffering of God is salvation, 2 Pet. 3.15. God is as much to bee feared for his mercies as for his judge­ments:Rom. 2.4. 2 Pet. 3.15. For there is mercie with thee that thou mayest be feared, Psal. 143.4. Psal. 143.4. We will not bruise a broken reed, nor quench the smoking flax, but like Christ himselfe,Isa. 42.3. Isay 42.3. Stengthen the weake knees, and comfort the feeble minded; and as we destroy, so we will plant, as we throw down by judgement, so we will by mercie build you up againe to be lively temples for Christ to dwell in. So I come to the question it selfe.

[...];Of the Que­stion. &c. Hath God cast away his people? There bee implyed in this question two arguments, to make them doubt of that which the Apostle taught in the former Chapter, tou­ching the casting off of these Iewes: The one taken from the person of God forsaking; The o­ther from the condition of the people, His; And both make up this sequell; If God have forsaken the Iewes, then is he not unchangeable, but false and unjust in his promises; And if the people that be his once, may be cast off againe, then is it to small purpose to bee one of his: there is no cer­taintie that a man shall be saved, though hee bee elected. I doe purposely forbeare these maine points, till I come to Pauls answer; and in the meane time observe onely how they misconstrue Pauls words and meaning: when hee spake of the casting off of the Iewes, hee meant not such as God had eternally elected; but such as were or­dained of old to condemnation: they understand [Page 9]him of all, as if God had now in time forsaken them whom hee elected before time: I might note how ready men are to misconstrue the soun­dest points: but I passe over this, onely I wish you to observe how all that are called Iewes doe call themselves his people, and therefore argue that God hath not cast them off, from whence I note this second conclusion.

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

The reason hereof is this, Reason. because wicked men doe alwayes judge of mans inward estate by his [Page 10]outward condition, if they see him outwardly troubled, then they thinke him one whom God hath forsaken;Tull. in verrem actione sexta, & Ioachimus Va­diauns. as the Barbarians of Malta, an Iland in the Mediterranean sea, seeing but a viper on Pauls hand judged him to bee a mur­therer, whom after many escapes, vengeance had then overtaken,Acts 28.4. Acts 28.4. So Zophar the Naamathite judgeth Iob to bee forgotten of God, and cast off, because of his present mise­rie, Iob 11.6.Iob 11.6. So they judge others happy by outward prosperitie: It was the saying of the Queene of Sheba,1 King. 10.8. 1 King. 10.8. Happy are thy men, and happy thy servants; when she had seene the state of Salomons house; and so they judge of other men; whereas God judgeth otherwise: Nemo scit an sit odio, Eccles. 9.1. vel amore dignus; No man can tell by outward things, whether hee bee one of Gods people or no: Dives may have more wealth, and Herod more eloquence, and Saul more command than many of Gods people: Dragons and Ostri­ches, Zim and Ochim, the Sparrow and Swallow may dwell in the Temple, and make their nests under the verie Altars of the Lord of Hosts; rare privileges, when David the deere childe of God dares not, nay cannot come neere to the porch of Gods house,Psal. 81.2, 3. Psal. 81.2, 3. Augustine brings in man speaking thus:In Psal. 33. Beatus est vir cujus est ista pos­sessio, i. Blessed is the man who hath this possession; and that is judicium impii; i. the judgement of the wicked; but answers thus, Beatus est cujus posses­sio est Dominus, i. Blessed is the man who hath the Lord for his possession. And againe, Beatus est qui [Page 11]ad honores, ad consulatum, ad praefecturam promo­vetur; i. Blessed is the man who is advanced to ho­nours, to a Consulship, or a Captainship: and that is Iudicium impii, i. the judgement of the wicked: but answers thus, Beatus est qui in domo tuâ habi­tat, i. Blessed is the man who dwelleth in thy house: and that is judicium pii, i. The judgement of the Godly.

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

2. Content not your selves with outward pre­rogatives and privileges, Vse 2 as with the bare heating of the word, but labour for the fruit of it; nor with bare profession of holinesse, but labour to feele the power of it; please not your selves so much with comming into the house, as by being one of the houshold and family of Gods people. It is the marke of a wicked castaway,Quiaedificat do­mum non in pe­tra, sed in arena August. in Psal. 103.21. to rest in the bare hearing of one, Who buildeth the house not upon the rocke, but upon the sand. It is the note of such as shall be refused when Christ makes the [Page 12]distinction betweene the sheepe and goats, to rest secure in the outward privileges, and never to labour for the secret and inward marks of the children of God; you may have as many out­ward privileges as these Iewes had, and yet bee cast off as they were; which is the second obser­vation.

No outward privilege can acquit a people, Doct. that is obstinate and rebellious, from Gods anger, nor prove them to be the people of God. Ierusalem, the Vine which Gods right hand had planted; In Ierusa­lem the Arke of the Covenant, and the Temple which Salomon built.Quis cladem il­lius urbis, quis sunera sando Explicat? aut possit lachrymis, &c. Virgil. 2.1 Aeneid. Babylon, who could say of herselfe, as Isay 47.8. I am, and none else beside mee, I shall not sit as a widdow, &c. Yet now she is laid waste, Ostriches cry there, and the Sa­tyres dance there, Isay 13.21. Few places had such prerogatives as Nineveh; so much state, that Volateran reports that it was eight yeeres a building, and all that time no lesse than ten thou­sand worke-men; and Diodorus Slculus, that the height of the wals were an hundred foot, the breadth able to receive three carts on arow, it had fifteene hundred turrets, and yet none of these have sence, but paper-wals to preserve their me­mori [...] So the seven Churches of Asia,I am seges est ubi Troja fuit. Ovid. Epist. 1. Nice, Ephesus, and Chalcedon, famous for generall Councels, and now the ruines and rubbish of them cannot bee found, they are turned into pa­stures for oxen and sheepe. 2. Outward privi­lege is no proofe of election; for then all the Iewes enjoying the same privileges should bee [Page 13]saved aswell as any one of them.

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

God forbid: for I also am an Israelite. Answ. This an­swer consists of two branches: The one Pauls re­ply. [...]. God forbid. The other, the strength of his reply in three Arguments. 1. From the [Page 14]person Paul. 2. From the fore-knowledge of God. 3. From the state of the Church in the time of Elias. I begin with the reply, God for­bid. It seemes to bee a bare negation, but is in­deed in sence,Bipartita pro­positio. Ad Rom. 1. a two-fold proposition, saith P. Mar­tyr. 1. God hath cast away none that are within the Covenant, God forbid that. 2. Which fol­lowes by way of corollarie. All that are Iewes are not within the Covenant, Doct. and from these two propositions follow two conclusions.They that are within the Co­venant of grace cannot finally be cast away.

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

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

The 2. Reason 2 Institut lib. 3. cap. 24. second given by Calvin: All the elect are committed by God the Father to the [Page 15]keeping and protection of God the Sonne, All that the Father giveth mee shall come to mee, Ioh. 6.37. and in Ioh. 17.6. Thine they were, and thou gavest them to me; and therefore Christ cals him­selfe the true Shepherd in Ioh. 10. and knowes e­verie one that God puts into his keeping, vers. 14. If a Shepherd, then he is to tend and keepe all that is committed to his trust: and if you will know how faithfully Christ doth keep them, see Ioh. 17.12. All that thou hast given me I have kept, and not one of them is lost, save the sonne of perdition, &c. And Ioh. 6.37. Him that commeth to me from the Father I put not away: nay, there is not one that God hath commended to my kee­ping, but I will shew him to my Father, and bee accountable for their soules at the day of judge­ment: For I will raise him up at the last day, saith the Shepherd of Israel, vers. 39.

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

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

To stay the trembling hearts of many of Gods people in the day of temptation; Vse. for though they may fall, yet shall they rise againe: The just falleth seven times a day, Prov. 24.16. The dea­rest of his servants are subject to such foule slips. [Page 17] David was a man after Gods heart, before hee came to the Kingdome, when Samuel told Saul that David should be King, 1 Sam. 13.14. but commits both murther and adulterie long time after, 2 Sam. 11. Peter beloved of God, and blessed; For blessed art thou Simon, for flesh and bloud hath not revealed this, but my Father; yea, then Peter had so much faith, that Christ gives him this commendation; Thou art Peter, and on this rocke, viz. which thou by faith hast confes­sed, will I build my Church. Matth. 16.17, 18. Peter had the spirit, No man can say that Iesus is the Lord, but by the Spirit of God, and Peter saith here, Thou art Christ the Sonne of the living God, Matth. 16.16. and it was a long time after that Peter denyed him, yea Peter after his effectuall calling plyed the hypoerite, and dissembled, Gal. 2.12.13. If therefore thou canst sinde inwardly by the witnesse of the Spirit, Rom. 8.16. and out­wardly by the fruits of true faith, 2 Pet. 1.10. that thou art within the Covenant, then if thou sinne with David, repent with David; if thou sinne with Peter, repent with Peter; if thou bee drunke with Noah, repent with Noah; God will bee entreated, and his mercie shall appeare. Though thou run from God, he will follow thee; though thou forsake him, he will overtake thee, though thou breake with God, yet God is faith­full in his Covenant, and will not breake with thee. I come to the second Conclusion.

All that are Iewes, and carrie the name, Doct. are not within the Covenant, which God hath made with [Page 18]Abraham, in Rom. 9.6. All they are not Israel, which are of Israel, vers. 7. They are not all children which came of Abraham; for in Isaac shall thy seed be called. And vers. 27. Though the number of the children of Israel were as the sand of the sea, a rem­nant shall be saued. And vers. 29. Except the Lord of Hosts had reserved a seed, we had beene as Sodom, and like unto Gomorrha. Though God set his heart upon that people to doe them good. Deut. 32. As the Eagle stirreth up her nest, &c. Yet there were some that crucified his Sonne, and some that spit in his face, and some that were mad upon him till they saw him dead, and some that mocked him, some that cryed, Away with with him, and some cry out, His bloud bee upon us, some that came of Ishmael. and bee the chil­dren of Hagar, aswell as of Sara and Isaac; but this point I meet directly in the fourth verse. I proceed therefore from the proposition of Pauls answer to the three Arguments.

The 1. is taken from his owne person, where by one particular instance being negative hee in­fringeth their universall affirmative. That all the Iewes were cast off, as if in an Enthymeme he should thus dispute; I Paul, an Israelite, of the seed of Abraham, am not cast off: Therefore, not all the Iewes. Hee describes himselfe. 1. In ge­nerall, an Israelite. 2. That they might not thinke that he was only a Proselyte, turned to the Iewes religion,Serm. in monte, lib. 2. as there were many, as Augustine, And our Saviour, Matth. 23.15. Yee compasse sea and land to make one Proselyte; hee tells [Page 19]them that he is a Iew by birth, as well as by pro­fession, of the seed of Abraham, of the Tribe of Benjamin, a famous Tribe: for Benjamin and Io­seph were not of the hand-maids, but of Rachel: but I rather thinke, that by noting his Tribe to be Benjamin, hee would have us to remember that storie in Iudg. 20. and the three last verses, where we finde, that the other Tribes fighting against Benjamin, slew at one time 25000. onely there escaped some few, and yet of these few God will save some. So that the argument seemes to run thus, Though the most men of Benjamin be slaine, though the remnant be but few, yet even some of those few will God save; for I am one, and if God take me out of that one Tribe, then it is like­ly, that in those Tribes where the people are greater, the number of the elect is also greater; And if some amongst so few, then are not all cast off. Before I come to these particulars, we must observe.

1. That his nation is no disparagement to his election, and future happinesse; Doct. and thence with Hunnius observe:In Roman. That God doth never cast off any nation so generall, but such of it as doe beleeve and repent shall be saved. The Apostle in Heb. 11.31. By faith Rahab the harlot perished not, when shee had received the Spies peaceably; this was it that Peter taught Cornelius, in Acts 10.34, 35. Of a truth I perceive that God is no accepter of persons; but in everie nation, hee that feareth God and wor­keth righteousnesse is accepted with God; that Paul taught the Romans; to everie man that doth good [Page 20]shall bee glorie, and honour, and peace, to the Iew first, and also to the Grecian: Rom. 1.7, 9. God will receive the Iewes that repent at the preaching of Peter, the Gentiles that repent at the preaching of Paul, the men of Achaia that repent at the preaching of Andrew, of Asia that repent at the preaching of Iohn, of India that repent at the preaching of Thomas: for thither were they sent to preach the faith, saith Gregorie upon the foure Gospels, Ho­mil. 17. there is nothing that can prejudice a mans salvation, if he beleeve in Iesus Christ: not his wicked nation, for Paul was a lew; nor his meane condition, for Peter a poore Fisher; nor his ignoble parentage, for Amos an herds man, Amos 7.14. nor sex, for Rahab the harlot; nor want, for poore Lazarus shall bee accepted of God at the judgement.

A singular comfort for such as live in prophane and wicked places, Vse. that are enforced to com­plaine, as David did, Psal. 120.5. Woe is me that I am constrained to dwell with Mesech, that I dwell in the tents of Kedar: for though the place where thou livest bee as Sodome, and the sinnes of it mount as high as Heaven, yet if thou bee a Lor, that lovest holinesse and hatest iniquitie, thou shalt surely be saved from the fire. Though the place where thou livest be like the old world; so sinfull that God repented that ever hee made it, Gen. 6.6. yet if thou bee a Noah, faithfull and holy, thou for thy part shalt surely bee saved from the water: what if thou live in Mesech amongst the untoward Ishmaelites, that bend [Page 21]their bowes against the Lord, and shoot their ar­rowes against Heaven, like the Thracians in He­rodotus his Melpomene. For if thou bee a David, David after Gods heart, when thousands fall be­side thee, and ten thousand at thy right hand, the plague shall not come nigh thee: what if thou dwell amongst thornes, prepared for the fire? yet if thou be a Lilly, or a Rose, it shall goe well with thee in the day of vengeance: what if thou live in the salt sea? yet if thou retaine thy sweet and pleasing rellish, there shall no harme happen unto thee. What if thou passe thorow the weeds and gravell of a brinish Ocean? yet if thou be like the river Arethusa, commended for that rare qualitie by Virgil in his 10. [...]clogue,

Thou shalt bee è mult is millibus unus, one of a thousand. Titio ereptus ex igne, one whom God will choose out of the midst of a perverse, and crooked generation: what then remaines but this, that we continue constant and unmoveable in our most holy faith? and though wee live in such evill dayes, and dwell in such prophane pla­ces, where wickednesse over-flowes the banks, as the sea at an high tide and a full spring: though wee be reserved ad tempora novissima, to the last times, and dwell neare the outsides, and the com­mon sewers, where all Heretiques make their nests, and like to Toads and Frogs engender in these sens and puddles,Aug. de temp. Scrm. 232. as Augustine is pleased to stile them; though wee dwell amongst Papists, [Page 22]Anabaptists, Familists, and have our residence amongst the Bastards of Barrow, Browne, &c. yet if wee beleeve and repent, if wee turne to the Lord, though we turne from them, if wee cleave to the Lord and renounce them, if wee keepe our selves unspotted, our consciences untouched, we shall undoubtedly bee saved, and received unto mercie, notwithstanding all their peremptorie sentence of condemnation which they passe up­on us.

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

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

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

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

Thirdly, to all the promises of God are added the seales in the true use of the Sacraments, Reason 3 that [Page 25]if any of the faithfull should doubt of the gene­rall promises, he might there have it sealed to his particular person. Circumcision a seale of the righteousnesse of faith, Rom. 4.11. So Ephes. 1.13. After yee beleeved the Gospell, you were sealed with the spirit of promise, which is the earnest of our inheritance. And 2 Cor. 1.22. Hee hath sealed us, and given us the earnest of his spirit in our hearts, Ephes. 4.30. Grieve not the Holy Spirit, whereby ye are sealed to the day of redemption. 2 Tim. 2.19. I end it with the consideration of the phrase the Apostle useth; [...], Hee hath given us the earnest of his spirit, the word sig­nifies a pledge given, or a seale annexed, that wee may not doubt of the promises, as men that lend a little money, and take a good pawne, are sure to bee no losers: So hath God given us not onely his word, but his covenant, nor only his covenant, but a seale; nor only a seale but an oath; nor only his word, covenant, seale, and oath, but a pawne and pledge, and that no ineane one, it is his holy Spi­rit, He hath sent the spirit of his Son into our hearts, Gal. 4.6. I come to let you see, how a man may be sure of his salvation by infallible signs and marks.

1. A conscionable care of the meanes of salvation, and a desire to use them when wee doe enjoy them;The signes whereby we may be assured of our election. for the end and the meanes to the end are never severed in Gods pur­pose and decree; and therefore it followes, that all such as doe carefully use the meanes of salvation, are sure in the end to attaine saluati­on. For example the best means of saluation is the [Page 26]hearing of the Word, that is the Bread of life, whereof hee that eateth shall live ever, Ioh. 6.27. that is the treasure hid in the field, Matth. 13.44. They that seek Christ there, shal not misse of him. Search the Scriptures, for in them ye thinke ye have eternall life, Ioh. 5.39. And our Saviour allowes of this doctrine, Ioh. 10.27. They are my sheepe that heare my voyce and follow me. Audiunt lupi & boedi, sed non sequuntur. Musc. in Joh. Wolves and goats heare, but follow him not, saith Musculus upon Iohn. They that seed in the greene pastures, and are led forth to the waters of comfort, have the Lord for their shepherd and keeper, and then hee converts their soules, and brings them forth into the paths of righteousnesse: these men need feare no evill; for with his rod and staffe the Lord com­forts them, they that follow the steps and the voyce of that heavenly Mercurie, Qui pias laeth anlmas reponis sedibus, Virgaque levem coercet anrea tur bam. Hor lib. 1. Od 10. He amnica nobu incumbit sellici­tudo, ut audia­mus vocem & sequamur. Aug. lib. de ovibus, cap. 3. Who seateth holy soules in joyfull places, and with his golden rod ruleth the unconstant multitude; as Horace Lib. 1. Ode 10. need never feare what death and hell can doe a­gainst them. This onely care lieth upon us, that wee heare his voyce and follow him, saith Augustine. Therefore much too blame are they, that are so slacke in this dutie, that they much care not whe­ther they heare or no, and are kept from this house upon small occasion; it makes mee feare they want a love of the meanes, and therefore in the end must want the consummation of all comforts, the salvation of their soules.

2. The spirit of supplication and prayer,The second signe of our Election. when a man can open his heart, and poure out his soule in strong cries, and effectuall prayers unto God, [Page 27]confessing his sinnes, and suing for mercie and forgivenesse. For this prayer is a worke, and ef­fect of the Spirit, which by meanes naturall can­not be attained, for we know not what to pray for as we ought, Rom. 8.26. And therefore they that have a minde, and love to pray, they that finde a sweetnesse and comfort in it, have surely the Spirit of God in them; There is an holy anoyn­ting that teacheth us what to pray, 1 Ioh. 2.27. that anoynting is the Spirit, and that verie Spi­rit witnesseth with ours, that wee are the sonnes of God, Rom. 8.16. a good comfort for such as love to be talking, and conferring with God, that are still commending their soules to him in prayer: I would have you to be like Iames the Iust, whereof Eusebius Booke 2. Chap. 23.Genua epu in morem Cameli obdurata, sensum contaclus ami­serunt. His knees being har­dened like to a Camels, lost the sense of feeling: and resolve with Ambrose Bishop of Millaine, when he was to be exiled by Iustina the mother of Va­lentinian, told them he would never run away, but if they had any purpose to kill him, they should at any time finde him in the Church praying for himselfe and his people, as Charion remembers it, Chron. Booke 3. I would have you to bee like Anna the daughter of Phanuel, that never depar­ted out of the Temple, but served God in prayer night and day, Luke 2.37. so might you know that Gods Spirit is in you indeed.

3. To be wained and estranged from the world,The third signe of our election. to entertaine heavenly conference, to minde hea­venly things, as Phil. 3.20. [...]. Our conversation is in heaven. If our hearts [...] [Page 30]and that his soule is not filled: O wretch that I am, &c. Rom. 7.24. Lastly, a greedy desire of that which is able to satisfie an hungrie soule, for I follow hard toward the marke, Phil. 3.14. If any thus hunger and thirst, blessed are they, If any man thirst, let him come to me and drinke, &c. Ioh. 7.37. what shall he drinke? see Apoc. 21.6. I will give to him that is a thirst, of the water of the well of life freely: Yea, but will that save? Yes: For he that drinketh of this shall never die, nor be thir­stie againe, Ioh. 4.14. So that wee may say with Marie, Hee will surely fill the hungrie with good things, Luke 1.53. If any man thirst after God and his righteousnesse, the Lambe that sits in the midst of the throne shall guide him, and lead him to the fountaines of living waters, Apoc. 7.17. If then you can say with David, Psal. 42. Like as the Hart desireth the brookes of water, so thirsteth my soule after thee, O God: you are then blessed. There be two things notable in an Hart, saith Augustine on this Psalme: First, swiftnesse in running, especially when she desires the soile. Secondly, when shee feeds shee kils a kinde of Serpent,Aelian. lib. 2. cap. 9. saith Aelian, wherewith her mouth is so inflamed, that shee cannot rest till shee have some water, and shee is then more thirstie than before.Serpentes tui vi­tia sunt, occide serpentes intqui­tatu, & deside­rabu avide son­tem veritatis. The fifth signe. Thy Serpents are thy vices, kill the Serpents of iniquitie, and thou shalt more greedily de­sire the fountaine of truth.

5. The conflict and combat betweene the flesh and the spirit, whereby on the one side a man is drawen to sin, on the other to obedience, [Page 31]by the one hee is drawen against the tide, and his owne carnall affection; and by the other car­ried downe the streame with violence: for natu­rally we all goe one way, viz. the broad way, and naturally wee all move to one point, viz. destru­ction, and naturally we all serve but one Master, and that our common enemie, and whatsoever the Spirit moveth, the flesh abbors, what the flesh suggesteth the Spirit forbids, and this com­bat is in those that belong unto God: I see another law in my members leading me captive to the law of sinne, though in the inner man I delight in the Law of God. Rom. 7.22, 23. In the most regenerate the spirit lusteth against the flesh, and the flesh a­gainst the spirit, and these two are contrarie. Gal. 5.17. which Hieronymus led by Origen under­stands of the literall and spirituall sense of Scrip­ture. Lyra and Dionysius Carthusianus of the dif­ference of sence and reason, as Bellarmine notes in his fifth Booke of the sence of sinne, Chap. 15. But the true meaning is, that in man regenerate be two principles of doing; 1. The flesh, where­by the regenerate being partly carnall is drawen to sinne; And 2. The spirit whereby a man in part carnall, is also in part regenerate, and drawen to delight in things that be good,Tundit mentem sluctus uterque tuam. Either wave doth beat upon thy minde. Hee is like a man in an Isthmus, the waves of both sides doe beat upon him: While the strong man keepes the house, the things that he possesseth are in peace. Luke 11.21. But when there commeth a stronger, he casteth him, out of his possession. So that a man begins not to [Page 32]feele this combat till Christ come to lodge in him. The people of Israellive reasonable quiet­ly, till they desire to goe three dayes journey in the wildernesse to worship God; and then Pha­raoh bids lay more worke upon them. Exod. 5.9. Doest thou feele this fight betweene the Spirit and the flesh, then surely this Spirit is in thee.

6.The sixth signe. New obedience, and application of the heart, to keepe conscienably all the Commande­ments of God: as 1 Ioh. 2.5. He that keepeth the word of God, in him is the love of God perfit indeed, and hereby we know that wee are in him, and by this are the children of God knowen, and the children of the Devill; he that doth not righteousnesse is not of God, 1 Ioh. 3.10. Now this obedience must have three conditions. 1. It must be totall, both in respect of subject, that is, wee may not serve one with our lips, and another with our heart. 2. In respect of the object, that is, wee must not content our selves to mend many things with He­rod: but with David, Psal. 119.6. we must have respect unto all Gods Commandements. 2. It must bee perpetuall, not begin in the Spirit and end in the flesh, as Gal. 3.3. not serve in youth and in age give over, not bring forth fruit, when they are young, and grow barren in their age: But they must be like those trees that be planted in the house of God, Psal. 92.19. that bring forth most fruit in their age, and are fat and well liking: Although the root under the ground bee dry and without moisture, Quan vis arida sitradix sub ter­ra, p [...]chra coma sub coelo. yet the branches under Heaven are goodly and beautifull. In a race, if a man run [Page 33]and then give over; Neither shall his obedience deserve praise, nor his patience a crowne. Certè nec obedi­entia laudem, nee patientia co­ronam. Bernard. Epist. 129. Adfratres in Ercmo. Scrm. 8. That Ho­race in his Booke of the Art of Poesie requires as a Decorum or a grace in his Tragoedian, that S. Augustine prescribes as the rarest qualitie of a sound and godly Christian.

That a bad conclusion doe not disgrace a hopefull beginning. Religion and goodnesse must have but two seasons, a spring time and a summer, the least blast of Autumne, or the least nipping of a winters frost they must not feele; a good man in the deadnesse of Autumne casts not a leafe, in the sharpnesse of winter loseth no moisture, sap, nor beautie: for as it is to no purpose for a man to dig in a golden mine, except hee continue: so is it in this case. It is the observation of Virgil, in 1. of his Georgie. That though the Sunne bee never so glorious at her rising, yet if shee set in a cloud at night,

It is a signe that foule weather will follow. Looke to it then, that your goodnesse bee not like the goodnesse of the men of Ephraim, Hos. 6.4. like the morning cloud, or like the morning dew, not like Dans Image, not like Arislotles Lion, not like Mandrabulus his Offering,Plin lib. 8. ca. 16. Lucian & Quintilianus. not like Quintilians lazie Athenians; good tolerable Orators at the first, but meere wranglers in their latter dayes. O let it never be said of you, that the longer you learne, the lesse you profit; the longer you live, the lesse good you doe; the more time you have [Page 34]to doe good, the worse you bestow it; that the more yee grow in yeeres, the lesse yee grow in knowledge. 3. Obedience must bee grounded upon Gods word, and performed conscionably, because God commands it; It must proceed from faith, which will make a man goe thorow evill and good report, 2 Cor. 6.8. And I will give you this marke to know it by; it will make a man as conscionable of secret, as of open sinnes, as ready to serve God when there is no man to witnesse it, as if all the world stood looking upon us: It will make a man as loth to offend in his Chamber, as in the Church, or Market. That is no obedience, whereto a man is brought by feare of men, and not by conscience; wee must be like Ioseph, Gen. 39.9.Pudet id facere in conspectu Dei. I am ashamed to doe this wickednesse in the sight of God.

The seventh meanes is,The seventh signe of our election. the love of God. Wee know that we are translated, &c. 1 Ioh. 3.14. By this are wee knowen to be Christs Disciples, Ioh. 13.35. and the triall of this must be first, if it make thee bountifull, 1 Cor. 13.4. especially to the houshold of faith. Gal. 6.10. For he that seeth his brother have need, and shutteth up his compassi­on, how dwelleth the love of God in him? 1 Ioh. 3.17. We adde that of our Saviour, Matth. 25.34. Come yee blessed of my Father, inherit the kingdome, for I was hungrie and yee fed me: and surely they are highly in Gods love, for God loveth a cheere­full giver. 2 Cor. 9.7. so that is the first of your love. Secondly, if you be ready to forgive wrongs, for love is not provoked to anger, 1 Cor. 13.5, 7. [Page 35]If wee observe the Apostles rule, Rom. 12.14. Blesse them which persecute you, &c. If any man forgive not his brother, he is without hope of be­ing the childe of God. Which makes mee to wonder at the cutting Gallants of our dayes, who will not put up the smallest wrongs done to them, nay nothing shall wash it away, but the hearts bloud; it is a dishonour to mee, and a dis­credit to all my kinred.

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

8. Love to Gods Ministers,The eighth signe. (as a good childe loves those that tell him of his father, and brings him home) for they that love them doe shew that they have gained peace with God by their labors, which makes them thinke that all their tempo­rall goods will not be sufficient to requite them for those spirituall graces, which by their meanes and ministerie they have reaped. This kinde affe­ction was in the Galatians; I beare you witnes, you would have pluckt out your owne eyes, & have given them unto mee; Gal. 4.15. They will bee had in singular honour, 1 Thess. 5.12. in double honour, 1 Tim. 5.17. If their hearers have profited by them: Everie man loves them, by whom hee gaines, and there is nothing under Heaven, whereby you can so much, as by your Minister. [Page 36]You may gaine knowledge, Eccles. 12.9. You may learne the truth, for they preach the word of truth, Ephes. 1.13. You may be sure of reconci­liation with God, for they preach the word of re­conciliation, 2 Cor. 5.19. You may obtaine peace, for the Word is preached that yee might have peace, Ioh. 6.33. You may gaine life, for they preach the Word of life, Acts 5.20. inesti­mable is that gaine and treasure which you reape from them; they plow and sow, you reape the benefit; they cast in the seed and manure the ground, and you carrie away the harvest; they toyle like oxen in the plow, you sit still and have all the profit; no marvell then if Paul cry out; O how beautifull are the feet of those that preach glad tidings of peace, and bring glad tidings of good things, Rom. 10.15. which makes mee to thinke that there are but few that have benesited by the Word, few that reaped comfort, because there be so few that reverence and love the Mi­nisters as they ought. For great men, few of them doe love Ministers,Quianullo dis­crimine agen­dum Tros Ty­riusie fuit. That must in their Mi­nisteries have no respect of persons, nor make any dif­ference between Trojan and Tyrian. Because they must speake against their ambition, their a­theisme, therefore they love them not: for Pa­trons, the most part of them, like a Minister so farre as his money goes; but if there be no other mettall than schollership and learning, they will rather salute Philips Asse than a learned Divine. They that professe most love to Ministers, are some forward Citizens, and they love no longer [Page 37]than hee pleaseth their ill and predominant hu­mour: Some must bee pleased onely by length, some by lowdnesse, some by squeazing of zeale, some by pushing at a Father, some by declaiming against a Lutine sentence, others by betraying their sillinesse in squibbing authoritie. If he doe none of these, hee shall finde the love of many burning Professors as cold as snow water. They wil many times reward the Prophets, but not in the name of a Prophet, but because they are built up in their itching qualitie. If a man would have any thing of them, hee must declaime against other mens sins, and not theirs; and it is a wonder, but some or other will shew his impatience against me even for this. I will not speake of those, that thinke all too much, with a Dicite Pontifices in templo, or with a Ne capiat Christus capit & rapit omnia sisous. My conclusion is. If you love the Ministers truly, blessed are yee, for then you love Christ that sends them, then you have surely got some wisdome by them, then you take pleasure and joy in hearing them, then you esteeme them as men set over you by God to doe you good. It is a good signe that you either have beene built and grounded, or strengthened and confirmed in your holy faith by their paines and preaching; and I pray God that they may build you, and you may love them everie day more and more.

The last evident token,The last signe of our election. that a man is sure of salvation, is an earnest longing for Christs com­ming to judgement, when a man cries with the Spouse, Apoc. 20.22. Come Lord Iesus, come [Page 38]quickly, and with the soules that lye under the Altar, How long Lord, how long, Apoc. 6.10. It is a peremptorie signe that a man is certaine of the crowne of salvation; as 2 Tim. 4.8. From hence­forth there is laid up for me a crowne of glorie, and not for mee onely, but for all such as love his appea­ring. And the Apostle, Rom. 8.23. They that have the first fruits of the Spirit, doe sigh in them­selves, waiting for the redemption of our bodies. Whereas on the other side, reprobates and they that are without hope, cannot endure to heare of the day of his comming, They shall say unto the mountaines and rocks, fall upon us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lambe, for the day of wrath is come, and who can stand? Apoc. 6.16. Prisoners that have no hope, doe quake and tremble at the name of Iudge, but a prisoner that hath his par­don sealed, that hath no Iudge but his Father, that knowes the Iudge to bee his Saviour, that knowes the Iudge hath ransomed his life with his owne life and bloud, thinkes everie houre a yeere till the Iudge come, that he may be free. When we are the Spouse of Christ, then we long for the comming of the Bridegroome; if we be ingraf­ted and incoporate into Christ, then wee long to be dissolved and to be with Christ. Excellent is that meditation of Augustine, Inquictū est cor nostrum, O Do­mine, dones in te requiescat Aug. Confess. l. b. 1. cap. 1. Our heart is rest­lesse, O Lord, till what time it resteth in thee. So that all that long for his comming are sure of a crowne.

The Vse is: Vse 1 First, to refute the Papist, who [Page 39]teacheth that Paul had this assurance by revela­tion; for so both Pighius and Andradius out of the Trent Councell; for if you looke, Rom. 8.32, 33, 34. you shall see that Paul grounds this cer­taintie not on revelation, but upon a ground com­mon to all beleevers: as first, on Christs death, vers. 32. Secondly, on Christs free justification, vers. 33. Thirdly, on Christs intercession, vers. 34. As before hath beene shewed.

But the principall use is to note the happinesse of all true beleevers, and of all that feare God. Whatsoever griefe and sorrow, meannesse and want they endure here, they know they shall have honour in stead of it hereafter. They may be like Lazarus in Fulgentius, without a garment, but if not without faith, without a house; but if they be not without a Lord, without meat; but if they be not without Christ in the world here, know that they shall not be without glorie, with­out a Kingdome in the world to come. When men suppose them to bee quite forsaken, then can they looke with joy up to Heaven where they shall dwell, and they can see, though not the roomes and seats, yet the glorious house and man­sion, which is theirs by inheritance; and this point will lighten all our burthens, mitigate all our sorrowes, ease all our griefes, that though here our heads be covered with ashes, we know that there they shall bee crowned with glorie; though here we be esteemed base, we know that there wee shall be happy; though wee be here as yet but servants, wee know that there wee shall [Page 40]reigne as Kings; though we be yet as strangers, we know we shall be received as sonnes; though here wee have a fit of mourning, wee know wee shall rejoyce for ever; though we labour hard for the six dayes, we shall come to keepe a Sabbath that will last ever. What comfort like this, to be men, and yet to know that God our God? what comfort like this, to be the meanest of men, and yet to know that Christ is ours? what comfort like this, to dwell on earth, and yet be sure afore­hand that Heaven is ours? what comfort like this, to be here verie emblemes of basenesse, and and yet bee sure that glorie is ours? to dwell in a base cottage, and yet bee sure that wee are borne to an immortall inheritance: So that my conclu­sion is that of David, Psal. 37.37. Marke the up­right man, and behold him, for the end of that man is peace: Peace with Angels, peace with his owne conscience, peace with God the Father, Sonne, and Holy Ghost. Lord bring us to that glorie, in­vest us to that Kingdome, give us that peace for thy Sonnes sake.

So I come to the second part of this description.

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

That parentage can neither hinder a mans salva­tion, Doct. nor further it. One Abraham hath Isaac and Ishmael, one called to an inheritance, the other [Page 41]not. One Isaac may have an Esau and a Iacob, one loved, and the other hated of God, Mal. 1.2, 3. A man may bee borne of a wicked father, and yet bee deare unto God. Amon a wicked King, one that did much evill in the sight of the Lord, as his father Manasses had done, 2 Kings 21.20. yet he hath a sonne that doth uprightly, and walkes in all the wayes of God, as David had done, 2 King. 22.2. So that the Spirit of God gave him this testimony, that like unto him was no King before him, that turned not aside, &c. nor any like to him that came after him, 2 Kings 23.25. and he may be a godly father of a wicked sonne, as Isaac of Esau, and Abraham of Ishmael. One man may bee the sonne of a Patriarch, and himselfe damned; another the sonne of some poore Carpenter, and be saved; one may creepe in purple, as Quintilian, Lib 1. de Instit. another hath not a rag to cover it; the father and mother forsake it, and yet the Lord takes him up, and sets him neare to himselfe, and in the end crownes it.

The Vse is: To teach us first; Vse. That parents greatnesse and vertue cannot procure acceptance of their sonnes before God; if a childe be good, it is no disparagement that his father is not good. Malo pater tibi sit Thersites, dummodo tu sis Ala­cidae similis, Vulcamiaque arma capessas, quàmte Thersitae similem producat Achilles. If thou be not good thy selfe, it is not thy fathers vertues that can commend thee unto God. Let everie man adorne and trim up his owne heart, that it may be a sweet lodging for Christ to dwell in. Though [Page 42]Christ should lodge in thy fathers house, thou mayest be a cast away, if he reside not in thee al­so. Trust not then in parents and friends, for there is no helpe in them: If good, doubt not of happinesse, thou shalt fare no worse for them: Thus it is no privilege to be great.

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

It is more honour to bee a faithfull childe of God, than the sonne of the greatest Prince. Mo­ses, Heb. 11.24. counts it greater honour to bee amongst the children of God, than to live in [Page 43] Pharaohs Court, and be called the sonne of Pha­raohs daughter. David takes more honour to dwell one day in Gods Court, than a thousand elsewhere; and had rather be a doore-keeper in Gods house, that is, have the meanest place, than to dwell in the Tabernacles of ungodly men, Psal. 84.10. Salomon accounts it happinesse e­nough to stand at wisdomes gates, and give at­tendance at the posts of thy doores, Prov. 8.33. Si iste versus esset in hominum cordibus, currerent ad convallem plorationis: If that verse were in mens hearts, they would run into the valley of teares, or bewailing, Aug. in Psal. 84. When the Apostles seemed to grow proud, that they could subdue the Devils, our Saviour bid them rather rejoyce in this, that their names are written in Heaven, Luk. 10.18, 19. There bee two things that make holinesse above greatnesse. 1. The worke of holinesse. 2. The reward of ho­linesse. The worke is, to heare the Lord, some­times threatning in the Law, sometimes wooing and perswading in the Gospell, sometimes to be praying unto him, sometimes to be praising him, sometimes to bee feeding him in his servants, sometimes cloathing him in his members, to have our whole conversation with him. It is the repairing of Gods image in us, and the quieting of those clamorous consciences, that will never be friends with us, till we be friends with God. 2. The reward, is blessing; Blessing shall cover the head of the righteous, Prov. 10.6. Blessed in the things of the earth, Psal. 37.20. For the righ­teous [Page 44]shall inherit the earth. Blessed in his name, for the memoriall of the just is blessed, Pro. 10.7. yet if hee should have none of these, the glorie hereafter would recompence all: for if either life, or glorie, or kingdome, or inheritance will doe it, they shall have it in abundance. What so much to be desired as life? What life so much as the life of glorie? The faithfull behold the image of the Lord with open face, as in a myrrour, and are chan­ged into the same image from glorie to glorie, from this to eternall glorie, 2 Cor. 3.18. So that when you have named the highest titles of honour and majesty, you may say with David, Psal. 149.9. Such honour have all his Saints. Or as Haman said of Mordecai, when hee had upon him the royall apparrell, Esth. 6.9. I adde but one word more. God is so strong with them, that hee will have great ones to esteeme them above their greatest favourites, as Zeresh told Haman; If Mordecai be of the seed of the Iewes, before whom thou hast begun to fall, thou shalt not prevaile, but shalt surely fall before him, Esth. 6.13. To bee the sonnes of No­bles, is nothing to the sonnes of God; to bee borne of Princes is but basenesse, in comparison of this, to be borne of God: Moab is but a wash­pot, Edom but a wiper of shooes, Psal. 108.9.

Let this pull downe the pride of wicked men. Vse. Be they never so high and honourable, never so great and powerfull, yet they are indeed base and worthlesse, if they bee not children of faithfull Abraham: for howsoever they may spit at the name of slave, yet such they are. See the Apostle, [Page 45] Rom. 6.16. See August. de Civit. Dei, lib. 4. cap. 3. An evill man although he reigne, he is a ser­vant, a good man although he serve, hee is free, &c. And this sinne hath such a command in them, as the Devill had in the man possessed: sometimes it casts them into the fire, where they burne in lust, sometimes into the water, where they swim and are drowned in vaine delights; sometimes it blowes them into the aire, with a giddy desire to hunt after preferment; and sometimes casts them on the ground, and weds them to the world, and what basenesse was ever like unto this? It was Plato's judgement, Neminem regem non esse ex ser­vis oriundum, neminem non servum ex Regibus. Seneca Epist. 44. askes the question, who is hono­rable, and answers it thus: Non facit nobilem a­trium plenum fumosis imag [...]ibus, an mus sacit no­bilem: A Court full of smoakie images maketh not noble, but the minde maketh noble.

I conclude this point with that 1 Sam. 2.30. Them that honour mee will I honour; Thinke not to get you honour at the Court, that honour is but glasse; not by policie, Achitophel had as much as any, and yet died basely, 2 Sam. 17.23. nor by great buildings, they will fall downe againe on heapes, if the foundation be not laid in holinesse: nor by your eloquence, Herod could not perswade [Page 46]the silly wormes, Acts 12.23. But bee once the children of God, Et nil poterunt regales addere manus. All the Kingdomes of the earth cannot make thee so honourable. I come to the last, of the tribe of Benjamin.

The tribe of Benjamin.] The Tribe of Benjamin. When Moses blessed all the Tribes, Deut. 33.1 [...]. he blessed Benjamin thus: The beloved of the Lord shall dwell in safetie by him, the Lord shall cover him all the day long, and dwell betweene his shoulders, that was, because the Temple should be built in Sion, which was in the tribe of Benjamin, and in the Temple the Lord would dwell; and yet for all this privilege, that Tribe was destroyed as well as any others, and though destroyed for their sinnes, yet some of them saved: from whence come two conclu­sions.

The one: Doct. There is no people so graced with privi­leges, so crowned with blessings, so beloved of God, but sinne will bring ruine and destruction upon them, as it did upon Benjamin. That Common weales and Kingdomes have their fals and periods, Let Athens, Sparta, Babylon, Nineve, and Car­thage be witnesses, who have at this day no other fences, but paper-wals to keepe their memories. But what have beene the causes of these subver­sions, most men have beene verie ignorant. The Epicure ascribes it to Fortune, the Stoicke to Destiny; Plato, and Pythagoras, and Bodin, Me­thod. 6. to number; Aristotle Booke 5. of Polit. Chap. 12. to an asymmetrie and disproportion in the members; Copernicus to the motion of the [Page 47]center of excentricke circle; Cardanus, and the most part of Astrologians, to starres and planets. But all these have groped in the darknes; for if we consult with the Oracles of God, we shall finde that sinne is the onely cause why God falls out with his dearest children, turnes Cities into a­shes, ruinates Kingdomes, makes States but Lu­dibria fortunae; The mocking stocks of fortune: Everlasting monuments of desolation: aske of Ierusalem, she will tell you that this Doctrine is too true; she will not sticke to tell you what she was, and whither she is fallen, &c. So I come to the second argument, from fore-knowledge.

VERS. 2. God hath not cast away his people, Vers. 2 which he knew before. Wote yee not what the Scrip­ture saith of Elias? how hee maketh inter­cession to God against Israel, saying;

THe second argument to prove that all the Iewes are not rejected,Exposition. is taken from Gods fore-knowledge, and seemes to be thus framed. God hath not cast away his people which he knew before, but some Iewes are such people as God knew before; therefore some Iewes are not cast off. The termes are most of them easie: for God hath not cast away his: they are called his, whom he from eternitie did pur­pose to save. For rejection, it is either tempora­rie, or eternall: he doth cast off his for a time, and seemes to hide his face and loving countenance from them: I will goe away untill they seeke mee, [Page 48]Hos. 5. But eternally he casts off none, but such as were of old ordained to condemnation; for this fore-knowledge, some say, was of them whom he fore-knew to bee apt to receive faith, but this was the errour of the Greekes, attributing too much unto mans free will, and was much oppo­sed by Augustine. For it is thus said, Deut. 7.7, 8. The Lord set his love upon you, not because you were many, but because he loved you freely; That is, with­out any cause in you. Oecumenius understands it comparatively, hee fore-knew them before the Gentiles, that is, to bee called before the Gen­tiles: But as Beza well observes, here is no men­tion of calling, but of eternall predestination. Some take it thus, which he knew, that is, enlar­ged and endowed with excellent benefits and privileges: But this is sufficiently controlled by Tolet, Annet. 1. and hath indeed no warrant in the Text. This fore-knowledge of God, saith Paraeus, in Scripture is taken foure wayes. First, most large­ly, for his generall knowledge, whereby he know­eth things to come, and not to come, all things that are done in heaven and in earth: of this spake Peter unto Christ in Ioh. 21.17. Lord thou knowest all things, and this knowledge is only of the understanding, and speculative; this is not the cause of any thing, nor is to be called his pre­destination, because hee knowes many things to be done, which are not done by his counsell and will,Aquin. Sum. 1. quaest. 14. [...]rt 8. as Aquinas. Secondly, it is used for the fore­knowledge of those things, which he decreeth to be, both of good which he purposeth to doe, and [Page 49]of evill which hee purposeth to permit. This practicke knowledge is not without counsell, and is the infallible cause of all things that are, and is that providence whereby the world is governed, called the determinate counsell and fore-know­ledge of God, Acts 2.23.

And yet this differs from election,The diffe­rence between fore-know­ledge and ele­ction. as the whole from a part: for election is but one part of prede­stination and providence, and in this sense the reprobates are fore-knowen, viz. preordained to punishment for their sinnes. Thirdly, strictly, for the election and predestination of the Saints unto grace and glorie, and so Augustine expounds this place, whom he knew, viz. whom he did pre­destinate: So to fore-know is to approve, as by this hee knowes not the wicked, Matth. 7.23. Fourthly, for the proegumenicall cause of ele­ction, the free favour and mercie of God; we are elect according to the fore-knowledge of God the Father unto sanctification through obedience and sprinkling of bloud, where there is both the principal cause of predestinatiō, God the father. Secondly, one end of it sanctification as well as glorie. Thirdly, outward, or procatarcticall cause, the suffering and bloud of Christ. Fourth­ly, the inward cause, his fore knowledge, that is, his meere love unto us, for from eternitie hee be­held us in Christ, and in him loved us, for he hath chosen us in him, Ephes. 1.4.Of predestina­tion, and what it is. Before I come to gather the scope and drift of Paul, give me leave to instruct you in that great point of predestina­tion; and therein I will make choyce of these [Page 50]principall heads. 1. What it is. 2. The order of it. 3. The parts. 4. The causes of predestination. 5. The effects. I begin with the first.

Bellarmine saith,Degratia, & lib. Arbit. lib. 2. cap. 9. that it is a certaine providence of God, whereby certaine men out of the masse of perdition are mercifully chosen, Ex massa per­ditionis, misericorditèr electi, and so are by meanes infallible directed to eternall life. But this defi­nition doth extend predestination onely to the elect, which is both of the elect and reprobate, and therefore unsound. Secondly, he makes pre­destination and providence all one, which in themselves are different: for 1. Providence rea­cheth to all creatures, but predestination doth not so. 2. Providence directs all things to natu­rall ends, saith P. Martyr: but predestination leads to those things that exceed nature, as to bee adopted, to bee sonnes of God, to bee re­generate, to bee seasoned with grace,Lombard. Di­stinct. lib. 1. Dist. 40. to come not onely to the hope, but also to the fruition of glorie. It is preparing of grace in this life, and of glorie in the life to come. True, but this con­taines not all;Est praeparatio gratia, & est praeparatio do­norum Dei, qui­bus certo libe­rantur qui libe­rantur, coeteri in massa perd tio­nis relinquuntur De praedest. Sa [...]ct. cap. 12. Augustine thus desines it, It is the preparation of grace, and of the gifts of God, whereby they are certainly freed, that are freed, the rest are left in the masse of destruction. But I will give out of all, both ancient and moderne, a more com­plete definition thus. It is a most wise part of that most wise purpose of God, whereby hee decreed before all eternitie, some should be called to the adoption of sonnes, should be justified by faith, and in the end glo­rified; others should be passed by, that both by mer­cie [Page 51]on the one, and justice on the other, his glorie might be manifested. Everie clause whereof I will demonstrate out of Scripture.

The 1. The proposed Genus, a thing common to election and reprobation: Paul, Ephes. 1.5. He hath predestinate us to bee adopted through Iesus Christ unto himselfe, according to the good pleasure of his will. And Rom. 9.11. That the purpose of God might remaine according to election. And this [...], purpose, and this [...], good pleasure, I take to bee all one. 2. I call this purpose most wise, for God doth nothing rashly or unadvisedly, nothing that can bee corrected, amended, or re­pented of. 3. Hee constantly decrees it, that it is immutable: So Paul, 2 Tim. 2.19. The founda­tion of God remaineth sure. I am God and change not, Mal. 3.6. And the gifts of God are without re­pentance, Rom. 11.29. My counsell shall stand, Isai. 46.10. And though God say, Ierem. 18.8. that hee will repent, that is to bee meant not of predestination, or of the will of good pleasure, but of the signe, that is, of those punishments which hee threatned by the Prophets;Nam qui mutat opera, consilium non mutat. Ang. Confess. lib. 1. cap. 4. Though God changeth his works, yet changeth not his coun­sell. 4. I adde, they whom hee loved in Christ; for whatsoever good the Lord promiseth, as wee re­ceive it, it is per & propter Christum, through and for Christ. He hath predestinated us to be adop­ted through Iesus Christ, Ephes. 1.5. yea, no man is predestinate but for this purpose, that hee may be a member of Christ; for, he predestinated us to be adopted through Christ into himselfe, viz. [Page 52]into Christ. 5. That they should bee justified and glorified. So Paul, Rom. 8.30. Whom hee predesti­nated, them he will call; whom he called, them hee will justifie; whom he justifieth, them hee will glo­risie. 6. That he passed by others. So Malac. 1.2. I loved Iacob and hated Esau. Lastly, to manifest his glorie in mercie and justice, that hee might de­clare the riches of his glorie upon the vessells of mer­cie, Rom. 9.23. But of this definition thus made and proved, may arise these comfortable obser­vations. 1. Observ. 1 God predestinated us because hee looked favourable on us in Iesus Christ, both to holinesse and happinesse: So the Scripture everie where attri­butes all the good that we have from God, to bee through Christ; Hee hath blessed us with all spiri­tuall blessings in heavenly places in Christ. Ephes. 1.2. Hee hath chosen us in Christ. Ephes. 1.4. Hee hath predestinate us to bee adopted through Christ. Ephes. 1.5. Hee accepted us in his beloved, viz. in Christ. Vers. 6. He redeemed us by the bloud of his sonne Christ. Vers. 7. Hee hath gathered together, & reconciled all things both in heaven & in earth by one, that is Christ, ver. 10. And therfore when we beg any thing of God, we are taught to beg it in the name of Christ. So Christ himselfe, Iohn 14.13. Whatsoever yee aske the Father in my name, that will I doe for you, that the Father may be glori­fied in the Sonne. So Ioh. 16.23. Whatsoever yee aske the Father in my name, hee will give it you. Whence we learne to disclaime our worthinesse and our owne workes from being meritorious causes of Gods blessings: Excellently Moses, [Page 53]Deut. 7.7, 8. The Lord did not set his love upon you, because yee were moe in number, for yee were the fewest of all people; but because he loved you.

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

2. Observ. 2 In that he predestinated us that we should be holy. Note. That whom God hath praedestina­ted to the end, which is glorie, them also he predesti­nated to use the meanes, which is holinesse. See Eph. 1.4. Hee hath chosen us before the foundation of the world, that we should be holy, and as the Apostle speakes of spirituall creation, that we are his work­manship, created in Christ Iesus unto good workes, that we should walke in them, Ephes. 2.10. So of election; and We are redeemed to be a peculiar peo­ple zealous of good works, Tit. 3.7, 8. I adde no more but that of Peter, 1 Pet. 1.2. Wee are elect according to the fore-knowledge of God the Father to sanctification of the Spirit, and to obedience, Acts 13.48. As many as were ordained to eternall life beleeved: Whence, they are most justly to bee blamed, who make predestination a libertie to their sinfull lives, and use sinfully to reason after [Page 54]this manner. If I bee predestinate unto glorie, then I shall bee sure of it, howsoever I live; for Gods decrees bee immutable: If I bee in Gods decree and purpose a reprobate, then if I should strive never so much, I shall be no better; I can­not alter it,Contra Colsum, lib. 2. Vide P. Martyr. Com. lec. p. 447. like those in Origen. Whereas thou shouldest rather reason thus; If I belong to Gods election, then shall I use the meanes to come un­to glorie: I will therefore use all holy and godly courses, that I may get my election sure and sea­led; as Peter wils us, a Pet. 1.10. when Paul had that promise, I haue given unto thee the life of all that saile with thee, Acts 27.24. Yet except they use the meanes to come to land, the helpe of their ship; if they shall now leape into the water, they cannot be saved, vers. 31. So when Iacob feared his brother Esau, and yet had that assurance from God, that hee should prevaile with men, Genes. 32.28. Yet see how carefull he is of all meanes to pacifie him; he will doe it with gifts, (Munera, crede mihi, placant homines (que) Deos (que)) and sends one drove before another, Genes. 33. And so I come from the definition to the order observed in it.

God hee conceives all things at once with one act of his understanding,2. Of the order of predestina­tion. to which all things both past and to come are present, and as hee conceived, so hee decreed all things at once: but the reasonable creature being finite, con­ceives one thing after another. Therefore for our understandings wee may distinguish the counsell of God concerning man into two acts, or two [Page 55]degrees. 1. The purpose of God in himselfe, in which he determines what hee will doe, and the end of all his doings, and that is to create all things, specially man for his owne glorie, as Isa. 43.7. partly by shewing mercie on some, and partly by shewing of his justice upon others. 2. Is another purpose, whereby hee decrees the execution of the former, and laves downe meanes to accomplish the end thereof, which two acts of the counsell of God are not to be severed, nor yet confounded, but distinctly considered with some difference; for in the first God decrees some men to honour by shewing mercie, and some to dis­honour by shewing his justice upon them, and this man more than that out of his will and plea­sure, and that is the onely cause that we can give, even his will. In the second are set downe the causes of the execution of the former decree, and these are knowen, and manifest: for no man though left out of clection, is condemned but for sinne, no man though elected is yet saved, but by the merits of Christ: But I passe over this, and come to the parts of predestination, which are two.

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

In the former, viz. election, note 1. what it is. 2.Of election, and first what it is. the execution. 3. the knowledge of particular election. 1. Election is defined thus; It is a de­cree in which God according to the good pleasure of his will, hath certainly chosen some men to life for the glorie of his grace; as Ephes. 1.4, 5. in this one I note these points. 1. The impulsive cause, [...], the good pleasure of his will, hee will have mercie on whom hee will have mercie, Rom. 9.18. 2. If his decree, then it is immutable, he is not as man that he should repont, 1 Sam. 15.29. 3. There is an actuall election made in time, I have chosen you out of the world, Ioh. 15.19. 4. The end, his glorie: for of the execution, and the knowledge of particular election, I will speake hereaster. I come to speake a word of the other part of prede­stination, viz. Reprobation, which is, A decree whereby God out of his pleasure purposed to refuse some men by mean [...]s of Adams fall, and their owne corruption, for manifeslation of his justice. In this, note only the matter or object of this decree, viz. The rejection of some men in respect of mercie, or the manifestation of justice upon some; which howsoever men call it crueltie, yet the Word tels it us, Iude 4. They were of old ordained to this condemnation. And Rom. 9.22. God makes ves­sels of wrath for destruction. But this is a Do­ctrine that seemes to be hard and cruell: for first, men say, it must needs bee crueltie, to create a great part of the world to damne them in hell: But they should know, that by this decree God doth not create any to damne them, but to the [Page 57]manifestation of his glorie in their due and deser­ved damnation for their sinne, which is but ju­stice, and not crueltie.

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

Howsoever Gods will be the reason whereinto all causes must be resolved, and end in that, yet some imes there may bee given a reason of Gods will, yet that reason must not be called an effici­ent cause of Gods will. The reason why God placed Adam in Paradise, was that hee might dresse it and keepe it; the reason why God drove not the Canaanite out of the land, was because the wickednesse of the Amorites was not yet full, Gen. 15.16. The reason why God brought Israel [Page 58]thorow the desart, rather than per compendia, by more compendious and neerer wayes, was, that they might not easily bee met by their enemies. Yet then onely must a reason of his will be given, when he himselfe hath given it in his Word.Of the finall causes of ele­ction. For the finall causes of predestination they are plainly set downe by Paul, especially citing that of Pha­raoh, Rom. 9.17. For this same cause have I stirred thee up, that I might shew my power in thee, and that my name might be glorified thorowout all the earth, or for this verie cause have I appointed thee, as it is, Exod. 9.16. And of the elect hee saith, it was that God might shew the riches of his glorie upon the vessells of mercie, Rom. 9.23. and as there is a fi­nall, so there may be a materiall cause. Men who are predestinated, and the benefits which God bestowes on the elect, vocation, justification, sanctification, glorie: But the question is tou­ching the cause impulsive, whether it were his meere will, or his fore-seene faith and workes. That faith and workes be,Of the impul­sive cause of election. was the Tenent of the old Pelagians, renewed in latter times by some counterfeit Lutherans, at the first maintaining faith simply to be the cause of election, yet after­ward onely the instrumentall, and not the meri­torious cause of election; See the Rhemists In Annotat. in Rom. 9. Observe then, 1. what wee hold: 2. our arguments: 3. the opposition of the adversarie.

In the decree of election there is a double act. The first concernes the end. The second the means. I ground this proposition upon Rom. 9.11. [Page 59] That the purpose according to election might re­maine, where I see first in Gods decree an electi­on, before the purpose of damning, or saving. And Rom. 8.29. & 30. Those whom hee fore­knew he did predestinate to be made like to the image of his Sonne, and whom hee predestinated, them &c. where there is a manifest difference be­tweene the decree, viz. predestination, and the execution of his decree, which consists in these three. 1. Vocation. 2. Iustification. 3. Glori­fication. The first act I call a part of Gods divine purpose, whereby hee bringeth some men into love and favour, passing by the rest, and makes them vessels of honour, and these are the acts of the sole will of God, without all respect to either good or evill in the creature. Neither doth God wrong any, though he chuse not all, because hee is tied to none; as a man having no childe of his owne, and seeing a multitude of beggers, adop­teth one of them, and leaveth out the rest, though hee shew mercie on him whom hee adopts, yet doth no wrong to the rest; so is it with God. The second act is a purpose of saving, or confer­ring glorie, and this hath no other impulsive cause than the former, viz. the good pleasure of God, as Ephes. 1.5. Hee hath predestinare us to bee adopted through Iesus Christ, according to the good pleasure of his will; where note that this purpose of saving, is with regard to Christ the Mediator, who was first ordained to be a Mediator between God and man, as 1 Pet. 1.20. Hee was ordained before the foundation of the world. Secondly, pro­mised [Page 60]by the mouth of the Prophets, as Isa. 9.6. Thirdly, revealed. Fourthly, applyed, when Christ is given unto us of God the Father by the right use of the Word and Sacraments, and re­ceived of us by true faith, the last is the accom­plishment of the application, which is glorie, when God shall bee all in all by Christ in all the elect: So that our point is this: God did prede­stinate all that shall bee saved, both to grace and glorie for his good pleasures sake, not for any faith that he did foresee should bee in them,Faith sore­seene no cau­ses of election. nor for any workes which hee knew they would does and wee can confirme it by these reasons fol­lowing.

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

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

Thirdly, Reason 3 Faith is the gift of God; by grace are ye [Page 61]saved through faith which is the gift of God, Ephes. 2.8. And Phil. 1.29. Vnto you it is given for Christs sake, that you should beleeve in him, Initiorum sidei, incrementique lagitor Deus. Ambros de vo­cat. Gent. lib. 2. cap. 1. and suffer for his sake. God is the giver of the beginnings and en­crease of faith. Now this being granted, it fol­lowes, that God was not moved by foreseene faith to elect: for that which God in electing did give to man, could not bee the cause that moved God to elect man. I might urge the argument of Augustine. De predest. Sanct. lib c. 16. Workes fore­seene no cause of election. That grace goes before faith in the order of nature, as the cause precedes the effect. I come to shew that God had not respect to mens workes.

I will not stand to shew how Bellarmine, Bellarm. de gratia & libero Arbit. lib. 2. cap. 10. Sect. 9. affents unto my proposition, and consirmes it, contrarie to the Rhemists upon the Hebrewes, who bring for themselves that in Heb. 5.9. He is made the Author of salvation to all that obey: Hence they say, a man is not elected without condition of o­bedience. And that in 2 Tim. 2.20, 21. in a great house there are not onely vessels of gold, and of silver, but also of wood, &c. and if any man purge himselfe, hee shall be a vessell of honour; where say they, by free will and good workes a man is made a vessell of honour, whereto I will shape them no other answer than that which is given by Bellar­mine. Deor [...]e, lib. 2. cap. 13. For answer to the second testimony the Apostle faith not: That a man by purging him­selfe is made a vessell of honour, but is a vessell of honour; that is, shall by this be knowen to bee a vessell of honour: as if hee should say, there bee two seales of mans being a vessell of honour, one [Page 62]inward, which cannot bee seene of us in this life, that is the knowledge of divine approbation. The other outward, the avoyding of sinne and iniqui­tie; that is, by these it appeares, that wee are surely predestinate, and so wee are exhorted by Peter to make our calling and election sure. Now the reasons whereby I prove my proposition, are these.

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

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

3. Reason 3 It may be proved from Luc. 12.32. It is the Fathers pleasure to give you the Kingdome. And Ioh. 15.16. Yee have not chosen mee, but I have [Page 63]chosen you: but if God should chuse men for good workes, then they had first chosen him; nor doth God chuse men, because hee sees that men will doe good, but chuseth men, that hee make them workers of good, and to persevere in good; as Bellar mine proves it sufficiently.Degratia, & lib. Arbit. lib. 2. cap. 10. If any man be scrupulous and doubtfull, let him but looke Aug. Epist. 105. to Sixtus. Epist. 46. to Valentinus. and Bellar mine in the place before noted. I come to see what the adversarie hath against this do­ctrine, that we may soone shape them an answer, and shake them off.

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

Secondly, they dispute from Matth. 20.8. Object. 2 Call the Labourers, and give them their hire: therefore Heaven is ordained for mens good workes. Whereto I answer first, that the place sheweth that good workes are the way, wherein men must walke that come to Heaven, but they [Page 64]doe not prove that God in his decree had respect unto them. There is a difference betweene the decree of predestination, and the execution. Good workes goe before the possession of Hea­ven, but not before the purpose and ordination of God.Lib. 1. cap. 3. And S. Ambrose, Of the calling of the Gentiles, frames the argument of the place quire otherwise, that Christs meaning in that Parable, was to shew onely that men converted at the end of their dayes shall be by Gods mercie partakers of glorie and happinesse as well as others.

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

This latter, that it was for sinne, was anciently maintained by the Pelagians, as may appeare by S. Augustines disputations against them: in latter times by Stapleton, Antidot. in Epist. ad Rom. onely of purpose to contradict Calvin: his rea­sons be, 1. Because the Apostle calls reproba­tion the hatred of God, citing that of Malachy, chap. 1. vers. 3. I have hated Esau. Now God hates nothing in man but sinne, therefore God must needs fore-see that Esau would sinne, and therefore hated him. 2. From the Apostles words, whom he will he hardeneth: God hardeneth none but such as have an ill will already, for which hee hardeneth them. 3. From those [Page 65]words, He suffered with much patience the vessels of wrath, Rom. 9. vers. 22. 4. Vpon those words, God being willing to shew his anger; now God shewes his anger against nothing but sinne; and therefore did fore-see sinne which moved him to anger. 5. The Apostle makes the cause why God did cast off the Iewes, to bee partly their pride and vaine boasting of the Law, Rom. 9.31. Israel which followed the Law of righteousnesse could not attaine to the Law of righteousnesse; partly their incredulitie, through unbeleefe they are cast off, Rom. 11.20. and these doe shew that the sins of everie reprobate are to God a cause lawfully moving him, why he doth absolutely reprobate him.

On the contrarie, Calvin in that excellent book of predestination confuting Pighius, cites that of the hating of Esau to prove that it was not for sin. 2. That in Rom. 9. He hath mercie on whom he will, and whom he will he hardeneth; therefore his will is the onely cause of mercie and induration. 3. The potter makes one vessell to honour, ano­ther to dishonour, onely because hee will, much more God. 4. That which is common to all, both elect and reprobate, cannot be the cause of repro­bation; now sinne was fore-seene not onely in the reprobate, but in the elect also; For by na­ture wee were all the children of wrath as well as o­thers, Ephes. 2.3. 5. Christ attributes the cause of illumination in some to Gods good plea­sure, & of Excaecation in others to his good plea­sure. Some heare, and have wisdome revealed [Page 66]unto them that they may bee saved; some heare not, but wisdome is hid from them. I thanke thee, O Father, Lord, &c. and it is so, because thy good pleasure was such, Matth. 11.25, 26. Thus you see what is said on both sides, heare now for resolution what is to be established for conclusi­on. Stapleton makes a two-fold reprobation;Antid. pag. 567. the one comparative, the other absolute. The com­parative, whereby one man and not another, and this man rather than that, being in the same masse and condition, is ordained to punishment, and the cause of this hee makes the sole will of God, without any respect at all unto sinne.Quaest. ad Sim­plicianum, lib. 1. quaest. 2. So Augu­stine hath fully resolved the question. The other absolute, whereby God ordained this or that man to destruction, and the cause of this is their fore­seene sinne. But this cannot be true; for God did fore see sinne in the elect, as well as in others, and yet did not reprobate them; and therefore sinne could not be the cause of absolute reproba­tion; any more than of the comparative.

Bellarmine writing of grace and free-will,Lib. 2. cap. 16. comes neerer than Stapleton, and resolves it thus, that in reprobation there is a double act; the one nega­tive, whereby God did decree not to have mer­cie on some, whereof saith he, there is no cause in man, but it is only of the will of God. The other act is positive, whereby hee decreed to damne those, upon whom hee decreed not to shew mer­cie, and the cause of this hee makes the fore-sight of mans sinne: But I thinke that Paraeus upon Rom. 9. hath gone as neere to the truth as any [Page 67]other, whom I am content to follow, till I see a sounder than he.

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

1. If wee speake of Gods absolute justice and right, the cause of both, election and reprobation is the sole will of God. So Rom. 9.11. Ere ever the children were borne, and before they had done ei­ther good or evill, that the purpose might remaine, &c. And vers. 15. I will shew mercie on whom I will, and have compassion on whom I will. And [Page 68] vers. 21. Hath not the potter power of the clay? And Matth. 11.26. Even so, O Father, because thy good pleasure was such: Neither can any reason oppose this: for if the Pope should carrie many thou­sands to hell with him, no man might say so much as what doest thou,Gratian. distinct. cap. 40. and shall any dare to que­stion with God in the same? 2. According to his ordinate right, the Apostle speakes of it. Rom. 9.22. What if God would, to shew his wrath, and to make his power knowen, suffer with long patience the vessels of wrath prepared to destruction? where there is the cause of election, the good will, and the cause of reprobation, his will, according to the rule of justice revealed in the word. Where I finde that nothing deserves anger but sinne, and God by damning such doth both prove himselfe to bee a just Iudge, and takes away all cause of complaint from damned reprobates, who run up­on their owne damnation by their owne sinnes, and so acquit God of it. But to make the Do­ctrine plaine, give me leave to premise three pro­positions, and I will set downe my judgement in foure conclusions.

1.A two-fold re­probation. There is a two-fold reprobation, eternall, viz. Gods counsell eternall to reprobate those whom hee doth actually reprobate in time. Of this speakes Paul, Rom. 9.22. Vessels prepared to destruction. And Iude, vers. 4. Temporall, viz. the manifestation of his eternall counsell, in re­probating those in time, whom he decreed to re­probate from eternitie. Of this God speakes, 1 Sam. 15.23. 2. Reprobation hath two [Page 69]acts, the one negative, will not shew mercie. The other affirmative, will condemne. Two acts of re­probation. The one called the decree of not shewing mercie; the other the decree of punishing: each of them hath two de­grees. The negative hath first the negation of the meanes, or of grace. Secondly, the negation of the end and glorie. The affirmative hath 1. a just hardening. 2. An appointing to the punishment. The 3. premise is this: Reprobates may be consi­dered, either simply in themselves, or compara­tively with the elect; whence come three que­stions. 1. Why did God reprobate any at all in­definitely. 2. Why this or that man definitely. 3. Why this man rather than that, Esau rather than Iacob, comparatively. These things being thus premised, I come to the conclusions. 1. Re­probation, whether considered definitely or in­definitely, conteining both the decree and execu­tion, is not to be called meerely absolute in respect of impulsive and finall causes, but is grounded partly in Gods will, partly in mans sinne, a propo­sition partly proved already, and these that fol­low will confirme it the more. The 2. therefore is this. The impulsive cause why God did repro­bate some, and not all, according to both the ne­gative and affirmative act, was not the fore-seene sinne of any, but the will of God: for first God did fore-see sinne, not onely in some but in all. If therefore it had beene for sinne, hee would have reprobated all as well as any one. Secondly, the potter makes not all to bee vessels of dishonour, because he will. So God, Rom. 9.21.

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

Fourthly, why God did these more than o­thers, this man more than that, both by the nega­tive, [Page 71]and affirmative act, there is no cause in men, but onely the will and pleasure of God, because he would so. Why he freeth this man rather than that, let him that can, search it out, so great is the depth of Gods judgements, but let him take heed of a downe-fall;Epist. 105. ad Sixtum. Cur illum potius quàm illum liberet, scrutetur qui potest judiciorum Dei tam magnum profundum; ver untamen caveat praecipi­tium: saith Augustine. And,De bone perseve­rant. cap. 11. Cur his potiùs quàm illis detur misericodia, quis cognovit sensum Do­mini? i. Why mercie is given rather to these, than to those, who knew the minde of the Lord? saith the same Augustine. So Ambrose, De voeat. Gent. lib. 2. Cur illorum miser­tus non sit, & horum sit misertus, nulla comprehen­dit ratio. i. No reason doth comprehend why he should not have mercie on those, and should have mercie on these. Latet discretionis ratio, ipsa discretio non la­tet. i. The reason of this separation lieth hid, the se­paration it selfe lieth not hid. And so I come to that which in the last place I proposed (omitting the many by-doubts touching free-will and uni­versall grace) to wit, the effects and fruits of pre­destination.

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

Whence followes this conclusion. Doct. That there is no meanes to glorie but by Christ. Wherefore he [Page 72]calls himselfe the way, Ioh. 14.6. What way wilt thou goe? Qua vis ire? ego via; quò vis ire? ego veritas; ubi vu permane­re? ego vita. August. 10 bune locum. I am the way; whither wilt thou goe? I am the truth; where wilt thou abide? I am the life. A man caunot come to God by repentance, but by Christ; for no man commeth to the Fa­ther but by me, Ioh. 14.6. a man cannot come for a blessing but by him, Ioh. 14.13. The Fa­ther gives nothing but by him, Ioh. 16.23. O then let everie soule (that lookes for glorie) em­brace Christ as Zacheus did, Luc. 19.6. He came downe hastily and received him joyfully; let him take that babe in his armes with old Simeon, and say, Lord now let thy servant depart in peace, &c. Luk. 2.28, 29. Let him fall downe and worship him, and with the wise men of the East offer unto him gold,Aurum sidei, thies devotionis, aromatapretatis; mentes bumiles, probos mores, a­nimos digues Deo. Tom. 10. pag. 622. incense, and myrrhe: The gold of faith, the frankincense of devotion, the myrrhe of godli­nesse; humble mindes, good manners, soules worthy of God: saith Augustine. Let us embrace Christ, that hee may embrace us; let us welcome Christ into our hearts, that hee may welcome us into his Fathers kingdome; let us serve him, that hee may preserve us, goe to him that goes to the Fa­ther for us; rejoyce in Christ, that when we doe well rejoyceth over us; weepe for grieving him, who for our doing ill hath wept for us, and bled for us, and died for us; let us glorifie him with our hearts and tongues, that must glorifie us in our soules, and I pray God that he may bee with us here, and we may be with him for ever. I come to the second.Of the second effect of our election.

2. Vocation, justification, glorification, and a [Page 73]conformitie to the image of the Sonne of God. So Paul, Rom. 8.29, 30. The first conformitie, whom he fore-knew, them he made like to the image of his Sonne, vers. 29. The image of his Sonne is holinesse, and holines is a fruit of predestination. See Ephes. 1.4. He hath chosen us from the founda­tion of the world, that we should be holy and without blame before him. The same are we taught by Peter, 1 Pet. 1.2. We are elected according to the fore-know­ledge of God the Father, to sanctification of the spirit, and unto obedience. From whence it followes, that if a man be once appointed to holinesse, he shall be sure of glorie, because God doth never prede­stinate a man to the meanes, but hee hath prede­stinated him also to glorie; wherefore comfort your selves, you that thirst after holinesse, as the Hart after the rivers of water; for whatsoever your troubles be, your end is glorie. So David, Psal. 37.37. Marke the upright man, &c. Behold the just man, for the end of that man is peace. If a man can finde that engraven in his heart, which was written upon the Priests miter, Exod. 28.36. Holinesse to the Lord. Hee may bee sure of glorie and happinesse with the Lord.Three Con­clusions. From all of these I inferre, that no man can be partaker of life that is not called, justisied, sanctified; for so the place affords it. Secondly, that all our hope of glorie depends upon Gods eternall election, which hee made of us in Christ. Thirdly, that all the meanes whereby wee can have this glorie made sure to our soules are, by obeying when God calls, by our justification by faith in Christ, by true holinesse, [Page 74]whereby we are made like to the image of his Sonne: But I come to the last fruit.

The third effect of election are good works.Of the third effect of our election. So Paul, Ephes. 2.10. We are his workmanship created in Christ Iesus unto good workes, which God hath or­dained that wee should walke in them: by these must we studie to make our calling and election sure, 2 Pet. 1.10. from whence followes another, that is, certaintie of our salvation; for good workes are fruits of election, and by these must we make election sure. Doct. From whence it followes, That all that doe good workes are certainly elected, and shall certainly be saved: for none can doe a good worke in respect of the ground, and forme, and end, but he that hath true and justifying faith;Rom. 14.23. for, What­soever is not of faith is sinne: The best sacrifice of the wicked is abhomination, Prov. 15.8. Though a man could prophesie, and worke miracles, and cast out Devils, and have not true faith, the Lord will say unto him, Depart from me, Matth. 7.23. See Isai. 66.3. He that killeth a bullocke is as if hee slue a man; hee that sacrificeth, as if hee cut off a dogs necke; he that offereth an oblation, as if hee of­fered swines bloud; he that burneth incense, as if hee blessed an I doll. Onely hee can doe good workes, that is in Christ by faith, and he that is in Christ by faith, is sure of salvation, though hee have no extraordinarie revelation: a damnable presump­tion, saith the Rhemists in their Annotat. on Rom. 8. vers. 16. The Spirit witnesseth with ours that we are the sonnes of God. And in 1 Cor. 9.27. They say it is a faithlesse perswasion, it is the faith of [Page 75]Devills, not of the Apostles. So the Councell of Trent, Sess. 6. chap. 9. But alas, alas, these bee but paper-bullets, we are defended against them with a wall of brasse. First, 2 Pet. 1.10. Wee must studie to make it sure, therefore it may bee made sure. Secondly, Paul, Rom. 8.38. I am perswaded, which was not by revelation, but up­on Christs death, vers. 32. Christs justification, vers. 33. intercession, vers. 34.Ho [...] non sit nisi revelante spiri­tu, sed ea r [...]ve­la [...]o nou est a­liud quim insu­sio s [...]i [...]tualu gratie, per quam caruis opera mortisicantur. Bernard. Epist. 108. This is not done but by the spirit revealing it, but that revelation is not any other thing than the infusion of spirituall grace, by which the deeds of the flesh are mortified: saith Bernard. It was an excellent saying of M. Tyn­dall, as it is remembred by M. Fox; Christ is thine, and all his deeds are thine, neither if thou bee faith­full, canst thou be damned, except Christ be damned with thee. We know we are translated from death to life, because wee love the brethren; 1 Ioh. 3.14. Wee know it by our hungring, Matth. 5.6. By our desiring to meet Christ with joy and comfort, 2 Tim. 4.8. And seeing wee know it so w [...]ll, no Popish squibs can beat us off it. I come to make some use of it.

Are good workes fruits of election, Vse 1 and seales of our certaine salvation? then let us labour to abound in good workes, let us set our hearts to doe good, and strive amongst our selves who may doe the most good: For first, wee shall ho­nour God by our obedience. Secondly, wee shall helpe our brethren, who are partakers of the good we doe. Thirdly, we shall finde assurance in our hearts, that then we are Gods. Fourthly, we shall [Page 76]be in Heaven rewarded for them, for there is nothing that God would have done, but there is a reward to the doer of it: if he bid run, it is that men may obtaine, 1 Cor. 9.24. If to fight, there is a crowne, 2 Tim. 4.8. If to labour, there is a penny, Matth. 20.7, 8. If obedience, Thou shalt eat the good things of the land, Deut. 28.2. If hee command to be righteous, then blessings shall be upon thy head, Prov. 10.6. Excellently Augu­stine; True honour shall be denied to none deserving, Verus [...]nor nulli digno nega­bitur, prae [...]ium pietatis crit i [...]se Deus, qui pieta­tem dedit. Aug. Civit. Dei, lib. 22. cap. 30. the reward of godlinesse is God himselfe who gave godlinesse. I am thy buckler and thy reward, Gen. 15.1. From whence we all may have a wonder­full encouragement to bestow our time in doing of good workes. It remaines that I now descend from the explication of this terme to the pith of Pauls argument, which is comprized in this conclusion.

Men once elect can never bee finally cast off. Doct. A point which may bee built upon the immutabili­tie of God. 2. Vpon Christs keeping of the elect. 3. Vpon Christs testimony, Ioh. 10. 4. Vpon the sealing of Gods covenant. Vnto these I may adde the authoritie of Augustine; Si quispiam e­leclorum pereat, tum fallitur Deus, sed nemo corum perit quia non fallitur Deus. Aug. de corrept. & gra­tia, cap. 7. If any of the elect should perish, then God is deceived; but none of them perisheth, because God is not deceived. Herum si quis­piam peroat vitto bumano vinci­tur Deus, sed ne­mo eorum perit, quia xulla re vi [...]citur Deus. If any of these should perish, God is then overcome by humane vice; but none of them perisheth, because God is overcome by nothing. And against the Ro­manist I oppose their owne Espencaeus on 2 Tim. pag. 51. citing that of Augustine, of catechizing the simple, chap. 11. out of that Ierusalem there [Page 77]was not any that perished. And Lombard, Non potest utrumque esse, &c.Dist [...]ct. lib. 1. dist. 40. Both these cannot bee true, that any should be predestinate, and not sa­ved. And Aquinas, Part. 1. quaest. 23. Art. 3. One predestinate may die (in respect of himselfe) in a mortall sinne, yet not in supposition, or in a compounded sense. And againe,Quaest. 24. Art 3. They that are written in the booke of life can never be blotted out.

The Vse is: Vse. To stay the trembling and feare­full hearts of many of Gods people in the day of temptation; for though they fall, yet shall they rise againe; The most just man falleth seven times, and riseth againe, Prov. 24.16. The dearest of Gods servants may sinne, as Peter did, and as David, and yet be pardoned and received to mer­cie againe. Yet observe a difference betweene to sinne, and to make or commit a sinne. They sinne that deflect never so little from the strictnesse of the Law, whether it be of ignorance, infirmitie, or malice, they doe doe and commit sinne, who sinne purposely, although they have not perfor­med the worke. As Christ said to Iudas, know­ing what was in his heart, what thou doest, doe quickly: So that to d [...]e a sinne, is, in ones minde to purpose or devise a sinne; and of this is the Apostle to be understood, 1 Ioh. 3.8, 9. Everie one that doth sinne is of the Devill, and hee that is borne of God sinneth not. So the conclusion stands good, that though the elect may sinne, yet they cannot finally be cast off. You may bee tolerably well armed against Popish objections, if you re­member that there is a two-fold election. 1. To [Page 78]the undergoing of a certaine office, as of Saul to a Kingdome, of Iudas to an Apostleship, Ioh. 6.70. Have not I chosen you, and one of you is a Devill? 2. To eternall life; as Luk. 10.20. Your names are written in heaven: In this Gods people are to rejoyce.

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

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

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

Fifthly, the faith of the best of the elect may [Page 79]decay and be shaken, be like fire under the ashes, like the soule in the time of a swounding, like the Moone under a cloud: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, Sinihil à cha­ritate Dei nos separet, quid non solùm melius, sed certius hoe bono esse potest? Lib. 1. di [...]. 17. Analysis. If nothing can separate from the love of God, what can bee not onely better, but more cer­taine than this good? So I come to the third Ar­gument.

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

The Scripture is able to make us wise unto salva­tion, Doct. through faith that is in Christ Iesus, and is pro­fitable, &c. 2 Tim. 3.15. That the man of God may be absolue and perfect. Or as Salomon speakes, [Page 80] Prov. 2.9. The word will make us understand righ­teousnesse, and judgement, and everie good path: we must repaire to the Law and testimony, Isa. 8.20. and above that which is written we may not presume, 1 Cor. 4.6. When one asked Christ what hee might doe to be saved, hee referres him onely to the Scriptures, How readest thou? and, What is written? Luc. 10.26. So Abraham answered the rich Glutton, They have Moses and the Prophets, let them heare them, Luk. 16.29. So the conclu­sion stands good. That for resolution of doubts in things to be beleeved, we have recourse onely to the word of God: The Scripture alone is a suf­ficient Iudge of controversies; unto this, for sa­tisfaction marke yee what Basil saith to Eustatius a Physitian:Epist. 80. Let the holy Scriptures be arbitrators betweene us, and whosoever hold opinion consonant to the divine Oracles, let the truth be adjudged on their sides. Lib. 5. And Optatus, disputing against Parmenian the Donatist, presses him thus; A Christian can­not be judge betweene us, he is one partie; a Pagan cannot, he knowes not the mysteries of Christianitie; a Iew cannot, In iis quae apertè positasunt in Scripturis inve­niuntur illaom­nia quae conti­nent fidem mo­resque vivendi, spemscilicet at­que charitatem. Aug. de doct. Christ. lib. 2. cap. 9 Eccles. hist. lib. 1. cap. 7. he is an enemie to baptisme: quaeren­dus è coelo judex, we must seeke for a judge from hea­ven. And yet to what end should wee knocke at heaven, when wee have one in the Gospell. If they will beleeve the authoritie of Austen it is plaine: In those things which are openly set downe in Scriptures, are found all those doctrines which con­taine faith and manners of living, to wit, hope and charitie. And the Emperour Constantine made this speech to the Bishops of the Nicene Coun­cell, [Page 81]as Theodoret reports it; Laying aside all con­tentions, let us out of the divinely inspired Scripture take the resolution of those things we seeke for. See Augustine against Maxim. Arian. Bishop, Booke 3. Chap. 14. Nec ego Nicenum, nec tu Arimense concilium, &c.

And therefore this serveth to blame our adver­saries of Rome for denying this truth, Vse 1 The Papists confu [...]ed. and making not Scripture, but the Church, and that Church the Pope to bee supreme Iudge of all controver­sies: The causes of this I conceive to bee two. 1. That they make themselves Iudges in their owne cause; for who sees not, that if the Church be Iudge, and rule, and themselves the Church, which way the verdict will goe; especially when they see the Pope with infallible judgement mounted upon the Tribunall, and made Interpre­ter of all evidence that can be brought in. When Scriptures, Fathers, Councels must all bee ex­pounded by his judgement: for by the Church we meane her head, that is to say,Tom. 3. disput. 1. quaest. 1. punct. 1. the Roman Bi­shop, saith Gregorie Valence. Yea, the whole au­thoritie of the Church universall abides in him, saith Aquinas. In briefe, [...]a. [...]ae. quaest. 11. Art. 2. this is it that they would have, that no triall may passe, unlesse you be re­solved to stand to the word of themselves that are arraigned. 2. Because they know and confesse the most and greatest points of their religion, yea, welnigh all wherein they dissent from us, have no foundation on the Scripture,Orthodox. Ex­plic. lib. 2. but as An­dradius speakes, would reele and stagger if tra­dition supported them not. Therefore Brislow in [Page 82]his last Motive dealt surely and circumspectly for his Romish faith, where teaching his Schol­l [...]r how to deale with his adversarie, he bids him first get the proud heretique out of this castle of onely Scriptures, into the plaine field of Tradi­tions, Miracles, Councels, Fathers, and then like Cowards they cannot stand. And it is most true, that put Scripture to silence, set up the Pope as Iudge, give him authoritie to make and re­peale Lawes, use Traditions, approve Councels, expound Fathers and Councels, make something of nothing, use his will for a reason, let us say as they doe, and then the Protestants must needs be convicted. In that one assertion of Bristow I note; 1. That the most of their religion hangs only up on Tradition. 2. It is but vaine to alleage Scrip­ture, for they grant that it cannot be proved but by Tradition, and therfore Saunders was surely in some Irish fit, when he cried out so vehemently, wee have most plaine places of Scripture for all points of our faith. I should here defend the per­fection of Scripture without Tradition, but I rather draw a word of use for you, and so pro­ceed, viz.

The second Vse is, Vse 2 to commend unto you the carefull reading and studying of Scriptures; for if we be in doubt which way we must walke, this is that lampe to our feet, &c. Psal. 119.105. If we want wisdome, that is your wisdome and under­standing, Deut. 4.6. If you be not resolved of the truth, this will resolve you, for it is the word of truth, Ephes. 1.13. If you doubt of life, they will [Page 83]restore it, for it is the word of life, Acts 5.20. If you doubt of your reconciliation, this will seale it, for it is the word of reconciliation, 2 Cor. 5.19. If thou bee not as yet regenerate, this will worke it, 1 Pet. 1.23. this is the field where the Merchant may finde treasure, Matth. 13.44. O then let this Booke bee alwayes about us, as Alexander kept Homers Iliads, pro viatico rei militaris, for his fel­low and companion in all wars; Let us not spare to be ambitious of that commendation which Euse­bius gives of S. Origen, Histor. Eccles. lib. 6. cap. 2. that hee could repeat all the Scriptures at his fingers end, let us follow the advice of Macrina, Basil. Epist. 74. foster-mother to S. Basil. who would have Parents to bring up their sonnes after the example of Timothy, 2 Tim. 3.15. Let us not spend more time in reading the writings of men, than in perusing the Tables of God, nor spend that time in reading of Playes and unprofitable Pamphlets, which wee might spend in reading the Scriptures, which would make us wise unto salvation, nor plod more upon the Lawes of men than of God, but devoure this Booke as the An­gell commanded Iohn, Apoc. 10.9. feed upon this rowle, as the Prophet, Ezek. 3.3. Bee care­full to performe in deed, as much as God gave Ioshua in charge, Iosh. 1.8, &c. And in regard wee have all these blessings by the Scripture, let us ever blesse God for giving us such a glorious light, and desire of God, never to take away this mercie from us. And so I come to the request that Elias makes unto God against Israel.

He makes request unto God against Israel. Exposition.] There [Page 84]is, saith P. Martyr, a double expostulation of men with God.In Rom. 1. When they lament in Gods hea­ring, the sinne and impietie of the people, and signifies how highly they are grieved when the people start away from God. 2. When men car­ried with too much zeale doe, as it were, charge God of negligence in his owne cause, and seeme to be offended that God suffers the wicked so far to prevaile against his Church. The one was surely in the Prophet, and it is well if not the o­ther; and againe, hee makes request not out of hatred, as desiring of God their everlasting ruine, for surely hee was acquainted with Samuels rule, 1 Sam. 12.23. But out of the nature of the Pro­phets, saith Soto, In Rom. 11. who many times by the phrase of praying against, doe prophesie what shall come against a people, as Ierem. 18.21, 22, 23. Deliver up their children, and let them drop away by the sword, forgive not their iniquitie, put not out their sinne, but deale with them in anger. And yet is it not unlawfull to pray against a malignant Church,O [...]imus in malis malit am, d [...]igi mus natura [...] & ercaturam. odi­m [...]s qued se [...] it homo, amam [...]s quod fecit Deus, f [...]cit Deus bomi­nem bomo p [...]c­calum August in Psal 139 Medi [...]us d [...]ligit aeg [...]otum, [...]or­bum odio hob [...]t. Aug. de Te [...] po­re, Serm 148. that God would restraine their wrath and furie, as doubtlesse Elias did here against Ahab and Iezabel. So that wee observe the rule of Augustine; we hate malice in evill men, we love nature and the creature; wee hate that which man made, we love that which God made; God maketh man, man sinne. And againe, A Physitian loves the patient, hates his disease. Thus the words be­ing plaine, the first thing I observe is this:

The mutuall conference between the Prophet and his God: one complaines, the other answers: [Page 85]Whence observe that There is a familiaritie be­tweene God and his children. Doct. Our conversation is in Heaven, said the Apostle, Phil. 3.20. there­fore he could not chuse but be familiar with God, and how this familiaritie growes, the Prophet tels, Micah 6.8. Doe justly, love mercie, humble thy selfe, this is to walke with God. So did Enoch before the floud, Gen. 5. he walked with God, vers. 22. So did Elias, he talked familiarly with God, the Lord questioning and Elijah answering. what doest thou here Elijah? and he answered, I have beene verie zealous for the Lord, &c. 1 King. 19.13, 14. So was Abraham familiar with God, Gen. 18.11, 23. to the end. So Moses sometimes tarried with God fortie dayes and fortie nights together, Exod. 24.28. Sometimes the Lord talked with him face to face, Exod. 33.11. And this is signified by many phrases in Scripture, as that he will come into a man and sup with him, Apoc. 3.20. That we are made neere unto God, Ephes. 2.13. That we are the habitation of God by the spirit, vers. 22. That wee are the temples of God, 1 Cor. 6.19. Sometimes that we are his friends, Ioh. 15.14. Sometimes his brethren; some­times that Christ and we are all one; For he that sanctifieth, and they that are sanctified are all of one, therefore hee is not ashamed to call them brethren, Heb. 2.11. And there is such a league and fami­liaritie, that the Godly have a kinde of command over God, as one friend of another. Sometimes it appeares in staying his judgements, as Genes. 19.22. H [...]ste thee away, &c. So God to Moses, [Page 86]Let me alone, that my wrath may wex hot, Exod. 32.10. So when God purposed to destroy Israel, Moses stood in the gap, Psal. 106.23. Sometimes to procure blessings.Euseb. Hist. Ec­cle [...]. lib. 5. cap. 5. Eusebius reports, that when the Romans warred with the Germans and Sarmati­ans, being undone for want of water, the Empe­rour was informed, that there were some in the Armie, which were a Christian Legion, that could command any thing they needed, who be­ing moved to give their assistance for the releefe of the Armie, fell downe upon their knees and prayed, upon which presently followed a terrible th [...]nder that destroyed the enemie, and plentifull raine, whereby the Armie was releeved; in me­morie whereof they were honoured with the name of Fulm [...]nea Legio, i. The thundring Legion. And not onely Christians, but even old Heathens have had a familiaritie with their Gods, as Plu­t rch reports in the life of Numa, that Numa was alwayes with the Goddesse Aegeria, though a­mongst the Phrygians Atte, amongst the Bithy­nians Herodo [...]us, amongst the Areadians Endi­ [...]ion, haue familiarly parlied with their Gods. So was Hyacinthus and Admetus with Apollo, So­pho [...]les with Aesculapius, Hesiodus, Pindarus, and Hipp [...]litus, who as often as he passed the sea, the Oracle would utter this Heroicke, Dulceiterum caput Hippoliti, &c.

If you desire to know how wee may come to this familiaritie. See Micah 6.8. where there are set downe three wayes to attaine it. 1. Dea­ing justly. 2. Loving mercie. 3. Humilitie. [Page 87]And Isidore, Hee that will alwayes bee with God, ought to pray often, to read often. Qui v [...]t s [...]mper esse cu [...] Di [...], de­be [...] srequenter [...]are, frequenter le [...]re Isict. de Sun. mo B [...]no, lib. 3. cap 8. Vse of com­fort. The which may teach us to admire the happie estate of Gods children, even then when in the hardest exigents, in the height and rage of Fortunes malice, they seeme to sit as widdowes without comfort, mour­ning; as orphans without hope, lamenting; as the rejectany off-scoure and impurest metall they seeme to bee washt and swept away without re­gard; for even then they hold a sweet parley, and pleasant conference with God; their hearts are fixed upon their Maker, their love is upon Christ their head, and Christ he is in heaven, and there­fore they can feare no drowning. O happy you that are godly, when men oppresse you, you may make your complaint unto God, when they wrong you, you may open your mindes unto God; whatsoever you endure; you may ease your hearts, by telling your griefe unto God; what­soever you aske, you may have it of God; and here I might honour the godly above the wicked: The worldling hath familiaritie with Mammon, the other with God; the wanton with his Dali­lah, the other with his God; the Drunkard with Bacchus, and his Priests and Knights, the other with his God; thou art more familiar with men, he with God; thou hast more countenance from men, hee from God. So I proceed to a second conclusion. Elias stands up against Ahab and Ie­zabel in behalfe of Israel: from whence the pro­position is.

Prophets and good men must stand in the gap to [Page 88]defend the people of God from persecution. So did Moses for Israel; God had destroyed, had not Moses stood in the gap, Psal. 106.23. And not only against persecutions of men, but even against God himselfe. As Ezek. 22.30. I sought for a man that might stand in the gap. So did Phinchas, Numb. 25.11. Phinehas the sonne of Eleazar hath turned mine anger away from the children of Israel. So did Abigail stand in the gap to turne away destruction from the house of Nabal, 1 Sam. 25.34. As the Lord liveth, except thou hadst hasted and met me, there had not beene left unto Nabal by the morning light, any that pisseth against the wall. And they that hinder God himselfe from hur­ting, can easily hinder man from destroying, now God cannot destroy when his servants stand a­gainst him, as Gen. 19.22. and Exod. 32.10. Let mee alone: nay hee will not, Genes. 18. and most plainly, Ierem. 5.1. Plutarch reports that at the sacking of Cities, those houses which were built neere to any Temple of the Gods were never toucht, when all the rest were ruinated and bur­ned. Such are the Prophets and good men, even temples of God, 1 Cor. 6. which procure immu­nitie and freedome from all dangers in the day of trouble, which may bring us in love with good men, and make us labour to get them amongst us, that wee may say with Micah, Iudg. 17.13. Now know I that the Lord will doe mee good, &c. But I will not dwell on this, but come to the wea­pons which they use, viz. complaints, requests, & teares; from whence I observe this conclusion.

Prayers and complaints unto God are the Chur­ches best weapons against enemies. Doct. For Elias that was skilfull in the Christian warre, makes choyce of this. See when Israel warred with Amalek, in Exod. 17.11. While Moses held up his hands Israel prevailed, but when hee let his hands goe downe then Amalek prevailed. You shall finde in 1 Chron. 5.20. when some of Israel warred with the Ha­garims the sonnes of Ishmael, that in the midst of the battell they cried unto God, and hee heard them, and gave their enemies over into their hands. This was it that Salomon desired of God after the building of the Temple, When thy peo­ple shall goe out to bettell, and shall pray unto the Lord toward the house that I have built, heare thou in heaven their prayers, and judge their cause, 1 Kin. 8.44, 45.O admirabilem p [...]arum precum [...]m, quibus coe­ [...]stiacedant, [...]ostes [...] m [...]us illa, quae victo­riae suae [...]ophaea in ipsis coe [...] or bi­bu [...] sigit. O the admirable power of godly pray­ers, to which heavenly things give place, that hand terrifieth the enemies, which fasteneth the tokens of its victorie in the celestiall orbes; saith Bucholcerus. S. Augustine giving the reason why David put off Sauls armour when hee went to fight with the Philistim.My [...]. ratio­ [...] [...], sed spiritua­ [...]a. [...] st. [...] 31. By a mysticall reason signisi [...] the Churches weapons not to bee carnall but spirituall. He was [...] non [...]rro, sed side & votis. armed not with iron, but with faith and prayers; saith Bernard. Pl [...]tarch in the life of Pyrrhus, saith of Gyneas a Thess [...]ian Orator, that hee overcame moc by words and sp [...]e [...]hes, than Pyrrhus by the sword; so in this ease. And there­fore Paul describing the Christian armour, ha­ving mentioned the girdle of veritie, the brest­plate of righteousnesse, the shield of faith, the helmet [Page 90]of salvation, the sword of the spirit; in the last place saith, that wee must pray alwayes with all manner of prayers and supplications, &c. Ephes. 6.18. So that wee must use for our weapons, prayers and teares, wherewith the Christians in the Emperour Antoninus his Armie procured vi­ctorie over the Quades, as Dion in the life of An­toninus. And with which Ambrose opposed Va­lentinian, In Theod Hist. Eccles. lib. 4. cap. 12. when he would have excluded him out of his Church. It was well said of Gregorie Nys­sen of prayer,Optimus d [...] mi­entrum cus [...]s, cert [...]ssi anavi­gan [...] msal [...]s, t [...]tissi [...]um via­toribus scutum. that it is, The sleepers best keeper, the S [...]ylers surest safetie, the Travellers safest shield. Surely one prayer is more powerfull to procure a victorie than ten swords; wherefore when wee begin to fight for the Church, let us take the same weapon as David did in Psal. 3. Lord how many are mine enemies, how many are they that rise against me, &c. thorow the whole Psalme.

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

2. Vse 2 That if wee be in feare that the enemies of the truth, and Abettors of superstition and ido­latrie should come to have power and authoritie in our land, wee see what weapons wee have to withstand them, viz. prayers, and teares, and complaints unto our God. Wee must pray that our King and Queene may be nursing fathers, &c. [Page 91] Isai. 49.23. not like Ahab and Iezabel to devoure the people of God. If you feare that a barbarous nation should possesse our Land, pray against it; if you feare that wee may live miserably in our Land, you have teares, and sighes, and groanes, and complaints, and prayers, poure out these to withstand, and when this people prayeth, then Lord heare thou in Heaven, and judge their cause: And so I come to the complaint it selfe.

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

WHerein I note first, to whom it is made; to the Lord: not Elohim, nor Adonai, nor lah. but I [...]hovah, a name of foure letters, and [...], unspeaka­ble, as Hierome speakes in an Epistle to Marcella, not onely for reverence of the Deitie,Lib. de Trinitate. as Tertul­lian, but also because it can be affirmed of none but God. The word signifies the eternall, sim­ple, perfect being of God, the Creator, Author, Preserver of all things, which were, are, or shall be. And one that is most true and faithfull in his promises. Of the first the Apostle speakes, Apo [...]. 1.4. Christ yesterday, to day, and the same for ever. Of the second, Rom. 11.36. Of him, and by him, and through him, &c. Of the third, Exod 6.2, 3. I appeared unto them by the name of Almightie, but by my name Iehovah was I not knowen; hee was knowen by his name Almightie, in creating the [Page 92]world, and destroying it by water, but not by Iehovah, because hee had not yet performed the promise of bringing his people out of Aegypt. All of these are noted in Isa. 43. I am the Lord, there is the first, at vers. 11. Secondly, None can deliver out of my hand, there is the second, at vers. 13. Thirdly, I will doe it and none shall let it, ibid. vers. 13. there is the last. From these doe arise three conclusions.

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

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

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

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

The Vse of the second is a wonderfull comfort to the hearts of Gods servants; Vse 2 for if God rule, and command all, then the wicked be they never so powerfull and bloudy; cannot touch or hurt the weakest childe of God, except the Lord give allowance to doe it. Therefore make God our [Page 93]friend, and who can be against us? Rom. 8.31. We may say with David, Psal. 56.4. I have put my trust in God, and will not feare what flesh can doe against me: And most excellently in Psal. 27.1. The Lord is my light and salvation, whom should I feare? the Lord is the strength of my life, of whom should I be afraid?

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

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

In time of trouble and persecution, Doct. the wicked per­secute none so much, as the best and neerest unto God. This Christ himselfe fore-told the Iewes; I shall send unto you Prophets, Wise-men, and Scribes, but [Page 94]you will kill them, and crucifie them, and scourge them, and persecute them from Citie to Citie, Matt. 23.34. When the Church endured persecution under Herod, who was also called Agrippa, ne­phew unto Herod the Great, hee bent himselfe against the brother of Iohn, and killed him with the sword, and when he saw that this pleased the Iewes, he proceeded against Peter also, Acts 12.2, 3. that the holy men of God may take up that complaint of Hypemnestra in the Poet, when shee was cast into prison, because shee would not slay her husband, as her other sisters had done.

Sometimes they are vexed by seeing the ungod­ly deeds of the wicked,Carda piè viven­tium perditu suu morrbies cr [...]ci­ant. August. de Civit. Dei, lib. 18. cap. 51. Malè vivens ctsi non faciat con­sentientem, ta­men cr [...]ciai sen­tientem. Ars [...]lm. in 2 Tim. 3. as Augnstine, They doe by their naughtie manners vex the soules of the godly. And the Sodomites vexed the soule of Lot, 2 Pet. 2.8. And, The wicked although hee cannot make him consent unto, yet vexeth him seeing and percei­ving his wickednesse; as Anselmus. But alwayes they bend their bowes against the best. If Herod behead but one, it shall be Iohn: if Ahab put but one in prison, it shall be Micah: if Ieroboam ba­nish but one, it shall be Amos: there is nothing that stopt the mouths of the Iewes, but the deli­vering up of Iesus: wicked Barabas shall escape, but Christ shall not, as the King of Aram did with Israel, 1 King. 22.31. See above in Matth. 4.1. If there be a Moses like to deliver Israel, hee must bee banisht, Exod. 2.15. If a Nehemiah, then Sanballat, Tobias, the Arabians will fight against [Page 95]him, Nehem. 4.7. If Zerubbabel, &c.

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

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

That if the Prophets were once made out of the way, the people would quickly fall from God. Doct. What would men doe if there were no Prophet to ad­monish [Page 96]them when they fall from God to idola­trie, if they refuse to heare the Prophets when they have them? In 2 Chron. 24.18, 19. they left the house of the Lord God of their fathers, and served Idols in groves; yet God sent Pro­phets to bring them againe to the Lord, but they would not heare. The Prophets are such as Elisha called Elias, 2 King. 2.12. My father, my father, the chariots of Israel, and the horse-men of the same. Father, to signifie the love and good will of Pro­phets to the people; and the chariots and horse­men, that is by a metaphor, the power and strength of Israel, saith Iunius; the Prophets they are the Seers, 1 Sam. 9.9. He is now called a Pro­phet, that was in old time called a Seer; and if the Seers were once out of the way, into what error would not the blinde multitude suddenly fall; and the point will bee cleare, if wee consider the Prophets dutie, which if undone, the people must needs fall. First, he reproves them for sin, as Moses did Aaron and the people for making the golden Calfe, and had there beene no Prophet to reprove, they would have gone on in their ido­latrie, Exod. 32.21. Secondly, to denounce judgement upon Idolaters, to keepe the people from that sinne. So Elias, for idolatrie erected by Ahab, proclaimeth a famire and want of raine for three yeares and six moneths, 1 King. 17.1. Thirdly, they be messengers to acquaint the peo­ple with the will of God, as Iethro wisht Moses in another case; Admonish them of the ordinances and lawes, and shew them the way wherein they must [Page 97]walke, and the worke they must doe, Exod. 18.20. Now if the Prophets be taken away which should admonish, if the Prophets bee made away which must threaten sinners, if there be no Prophets to lead them, or speake to the people from God, how should they chuse but fall to everie sinne a­gainst God? And therefore when wicked men would mislead the people into a wrong path, they take a ready course to put out their eyes, and take away the Seers which are the Prophets. Therefore it is that they contend especially with the Prophets, that they may all lament with Ie­remie, Woe is mee that I am a contentious man that strive with the whole world, Ierem. 15.10.

The Vse is: Vse. To teach the people to reverence and make much of the Prophets, that are exposed to so many wrongs and indignities for their sakes, and that hazard their owne lives, to teach the way of God. It is true of them which Bernard said;Veritas illa quae non sine stu­pore auditur, non sine timore prae­dicatur. Be [...]n. De Coena Domi­ni, Serm. 2. That truth which is not heard without asto nishment, is not preached without feare. Or as Vi­ves; Non audent dicere quae te­nentor scne, pe­ricul [...]su [...]. est do­cere quod bone­sium est disce [...]e. De causis artic. corrupt. lib. 1. They dare not speake what they are bound to know, it is dangerous to teach that which is honest to learne. O love them that teach you, that be eyes to guide you, that be Seers to goe before, that stand in danger of their owne lives to save yours, pray that God may still open their mouthes, that they may speake the truth boldly, that they may be preserved from evill men, 2 Thess. 3.1. pray that the swords of the wicked may never bee stained and embrued with Prophets bloud, but that they may bee preferved by God, and you may bee [Page 98]taught by them, that they may preach, and you may heare, and both may live in the feare, and die in the favour of God. And so I come to the se­cond part of his complaint.

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

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

Carion Booke 2. Chron. reporting the perse­cution of Antiochus Epiphanes, saith, that when [Page 99]he would bring all the people from God to wor­ship the Idoll of Iupiter Olympius, he first slue all that would not forsake the Law of Moses; yet this would not serve, but hee caused all the bookes of Moses to bee burnt, that so they might have no meanes to worship God. So Iulian drawing the people from Christ, not onely slue them, but for­bade them the schooles, and tooke away all meanes that the Christians had of knowing Christ. When Gebal, Ammon, and Amalek con­spired against the Church, they hold a councell how they may destroy them, Psal. 83.3. they take counsell and consult; and what doe they deter­mine? 1. To cut them off from being a nation, vers. 4. 2. Let us take the house of God for our owne possession, vers. 12. and Psal. 74.9. They say in their hearts, let us make havocke of them, and then burne up all the houses of God in the Land.

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

Againe observe, That wicked men when they cannot evict Gods children by arguments, fall [Page 100]upon them with the sword, as Alexander did Gordius his knot. Thus they disputed with Elias; thus the Scribes and Pharisies with Christ, when they could not evict him, then they would stone him, as when he had proved himselfe to be God, they tooke up stones, Ioh. 10.30, 31. and at last crucified him. So Heathens alwayes disputed against Christians with fire and sword: as when they would disprove the resurrection, they kept them from buriall, they tore them in peeces by beasts, burnt them to ashes, cast them into Rho­danus, as Eusebius. Lib. 5. cap. 10. And thus doe those souldiers that fight under the banner of Antichrist at this day, when they cannot defend their rotten reli­gion by argument, then sword, and bloud, and fire, and powder must make it good.

Dum (que) ego pugnando superem, Ovid. Metam. lib. 13. tu vince loquendo.

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

I onely am left.] No,The third part of the Pro­phets com­plaint. Elias not alone. Obadiah hath hid an hundred in a cave, 1 King. 18.4. and are there not seven thousand that have not bowed the knee to Baal, how art thou alone? Yet he is alone in regard that in all the ten Tribes, there is none that outwardly professeth God, but hee a lone.Observat. Christs Church son c­times searcely visible. Whence note: That Gods Church may sometimes bee so small, that there is scarce one professour to be seene: In a sloore there may bee much chaffe and little wheat, in a rocke many stones and few jewels, Satan may have a king­dome, and Christ but a little flocke, Luke 12.32. [Page 101]It is like Bethlem in Iudah, a little one, Micah 5.2. Like Noahs floud, ebbing and flowing; like Noahs Dove, going and comming; like the Moone waining, as well as growing; and some­times so eclipsed, that the Sunne of righteous­nesse seemes utterly hid. It was once contained in the family of Seth, they onely are sonnes of God, Gen. 6.2. once in a narrow fold, the Arke; after Abrahams time in Canaan, and yet in Canaan moe goats than good sheepe: for, Though Israel be as the sand of the sea, yet a remnant shall be saved, Rom. 9.27. Divide the whole world into three parts with Ptolomie, or into foure with some later writers, or with some Geographers into six, and you shall not finde one of six that professe the true God. The true professors are driven into a narrow compasse of the North-west, and in that compa­ny take out Atheists, Papists, Neutrals, World­lings, Hypocrites, the remainder will bee verie small, a man may almost say of them, as Iuvenal, Satyr. 13. Rari quippe boni, numero vix sunt totidem, quot Thebarum portae, &c.

The use is:Vse. Lib. 2. cap. 16. To censure the Papist for making multitude a note of the true Church. So Theod. brings in Constantius the Emperour disputing with Tiberius Bishop of Rome.De notis Eccle­siae, cap. 7. Noli numerare sed appende, noli numerare tur­bae hominum in­cedentes vias lae­tas, &c. Pauci per angusta [...] viam incidunt. Aug. in Psal. 39. The whole world is of this opinion, and who art thou. So Costerus in his Enchiridion, and Bellarmine argue quite a­gainst the doctrine of S. Augustine; Doe not number, but ponder, doe not number the multitudes of men, walking in joyfull wayes, &c. Few walke by the strait and narrow way. Quite against Chry­sostome; [Page 102]A Church consisteth not in the multitude of number, Non in numeri multitudine, sed in virtutis pro­bitate consistit Ecclesia. Chrys. Ad pop. Antiech. Homil. 40. but in the goodnesse of vertue. Elias was one: But where was this note in the time of the ten persecutions? yea quite contrarie to Davids complaint, Psal. 12.1. Helpe, Lord, for the godly man ceaseth, for the faithfull faile from among the children of men. I should here shew, 1. That there was a Church though many corruptions were in it. 2. The comfort that wee may have, though we live in evill times, that as Elias appea­red glorious, so we. But I passe to the next point.

They seeke my life also.] Hee would doe them good, they would hurt him, hee would save their lives, they would destroy his; this is the reward that Prophets have at the hands of wicked men, The more a man seekes to save them, the more bitter they are against him. Ieremy is sent to the men of Anathoth, the man riseth early and cries in the citie, Chap. 11.7. And what is his reward? Let us destroy the tree with the fruit thereof, cut him out of the Land of the living, that his name bee no more in remembrance, vers. 19. Prophesie no more lest thou die, vers. 21. Thus did Ahab with Mi­caiah, Herod with Iohn, Ieroboam with Amos; Hic pietatis honos, This the reward of pietie. The more we cast holy things before dogs, and pearles before swine, the more wee are rent and torne of them. It was a true saying of Lactantius, Veritas lo­quendi grande praesagit malum. Lactant. Instit. lib. 4. cap. 26. Truth doth presage great evill to the speaker. And a true saying of Augustine, 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, Amara est ve­ritas, & quis­quis eam praedi­cat, amaritudine satiabitur. Hier. contralovin. lib. 2. The truth is bitter, and [Page 103]whosoever preacheth it shall be filled with bitternesse. This is the misery of Prophets, they cannot speak the truth to the wicked, but they question of their lives. Well then, shall we looke backe when we have put our hand to the plough, and spare to speake the truth? God forbid.

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

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

IT is Gods reply to Elias his request, wherein observe, 1. A short preface, what saith the an­swer [Page 104]of God. 2. The answer it selfe, I have reser­ved, &c. Before I come to the answer which is the substance. In the Preface I observe this con­clusion. That when the servants of God cry and complaine unto him in the bitternesse of their spirits, the Lord doth alwayes answer them; when this Elias strove with Baals Prophets, see how he cryes; Heare mee, O Lord, heare mee, and let this people know that thou art the Lord God; and presently the sire fell, and consumed the burnt offering, 1 King. 18.37, 38. When Israel had sinned, and God threatned, that his wrath should wex hot against them; Then Moses complained, and cried unto the Lord, and said, Why doth thy wrath wex hat, why should the Agyptians say, hee hath brought them out malitiously to slay them; turne therefore from thy fierce wrath, and change thy minde from this evill towards thy people: then the Lord changed his minde from the evill which he threatned, Exod. 32.14. So when they mur­mured, and God threatned, and Moses cryed, and the Lord answered; I have forgiven them accor­ding to thy request, Numb. 14.20. There is a most pregnant example, 1 Sam. 7.6, 9. When Israel was oppressed by the Philistims; It is said that they gathered together in Mizpeh, and drew water, and powred it out before the Lord, and fasted, ver. 6. The Chaldee sayes, they drew water out of their hearts, and after this Samuel cryed, and then the Lord answered, vers. 9. and this God hath pro­mised to strangers and widdowes. If thou vox and trouble such, and they cry unto mee, I will surely [Page 105]heare their cry, Exod. 22.23. I need adde no more, if you take with you that of David, 2 Sam. 22.7. The pangs of death compassed mee, the flouds of ungodlinesse made me afraid, the sorrowes of the grave compassed me about, the snares of death tooke hold of mee: But in tribulation I did call upon the Lord, and cried unto my God, and hee did heare me out of his Temple, my cry did enter into his eares. And this is a rare privilege, which none have but his servants; The righteous cry, and hee heareth them, Psal. 34.17. as for the ungodly it is not so with them. God heareth not sinners, Ioh. 9.31. God heareth not the enemies of his servants; They looked about, but there was none to save them, even unto the Lord, but hee answered them not, 2 Sam. 22.42. God will not heare contemners of his Word and Prophets; Though they cry unto me, I will not answer them, Ierem. 11.11. I may conclude with that of Iohn 9.31. If any man bee a worshipper of God, and doe his will, him heareth hee. But if they pray, and he answers not, then it is ei­ther because hee will encrease their faith, and make them pray againe, as with the woman of Canaan, Matth. 15. or because they aske amisse, Iam. 4.3. Yee aske and receive not, &c. or because they aske not such things as are most fit for God to give,I dignesert Deas, ut quis à se exiguum pe­tat. Monaslic. Coosl. tut. cap 2. Hoc minus esse qaum quodd ce­ [...]et Regen dare. Seaec. de Brue si. lib. 2. cap. 17. he would not have his servants to beg small matters. It was an excellent speech of S. Basil, God takes it ill, that any one should aske of him a small trifle, I finde in Seneca, that when the Cy­nicke begg'd of Antigonus a penny, his answer was; This to be lesse than become [...] a King to give. [Page 100] [...] [Page 101] [...] [Page 102] [...] [Page 103] [...] [Page 104] [...] [Page 105] [...] [Page 106]Lastly, God many times is more gracious in de­nying, than in granting; He gives that often being angrie, Dous saese dat watie, quod ne­gat pro itius. Aug. Epist. 21. Explets full con­cupis. entia. sed grav tèr casli­gata impatien. tia. which he denies being favourable. As the Israelites in Numb. 11.33. Their lust was fulfilled, but their impatiencie grievously punished. So God gives them a King, but punisht them for desiring him, 1 Sam. 8. If then wee will have God to an­swer us, let us first see, that wee aske the best things, that may honour God most: as in Salo­mon, 1 King. Orandum ut non tribuatur quod non petitter. De Quadrag [...]ss. Sern. 4. 3.5.9. 2. Wee must pray that it bee not given, which is not well asked for. Or thus with Bernard, If a man that prayes bee good, and the thing desired good, then the Lord will answer: if thy prayer bee not either fearefull, one depth cals on another, therefore feare not because of thy miserie. 2. Rash, and therefore Salomon bids not to be rash to pray, Eccles. 5.1. 3. Lukewatme, quae in ascensu languescit, whith fainteth in the asoent; like him that prayed in the Poet: ‘Labra movet met uens audiri. —’ Hee moveth his lips, as though hee were fearefull to be heard. It must not bee like the cold prayer of Augustine; Damil i cesi ta­tem & centi­nentiam, sednc [...] modo, timebam caim ne n c cito auuires & san [...] ­res anr [...] lo con­cupiscontlie, qun malebam explirs quan extig ut. Aug. Confess. lib. 8 cap. 7. Give me chastitie and continencie, but not yet; for I did feare lest you should quickly heare me, and eure me of the disease of concupiscence, which I would rather have fulfilled, than extinguished.

The Vse is: 1. To teach the wicked not to wrong the children of God, lest they cry and complaine unto God of the wrongs they e [...]dure, and the Lord answer their cries and grones. If they bee wronged and complaine, the Lord is bound to heare, Vse 1 Exod. 22.23. And if the Lord [Page 107]take the matter into his owne hand, He will speake unto you in his wrath, and vex you in his sore displea­sure; hee will breake you in peeces like a potters ves sell, and bruize you to powder with a rod of iron. The complaint of the servants of God that endure wrong, is like Abels bloud, that cals to heaven for vengeance, Genes. 4. And therefore if you would not have the heavens to frowne upon you, God to be angrie with you, the hammer of his wrath to beat you to ashes, take heed you make not his poore servants to complaine of you: take one place for all, Amos 5.11, 12. Forasmuch as you tread upon my poore, and take from him the burdens of wheat, you shall build houses and not dwell in them, plant vineyards, but not drinke the wine of them; for I know your manifold transgressions, and your mightie sinnes, you afflict the just; you take re­wards, you oppresse the poore in the gate; therefore saith the Lord God of hosts, mourning shall bee in all your streets, and they shall say in the high wayes, alas, alas, and they call all that can mourne, to mourning. vers. 16.

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

I have reserved to myselfe seven thousand, &c.] Wherein I observe, 1. By whom Gods children are kept from falling, l. 2. To whom they are knowen and manifest, to myselfe. 3. From what they were preserved, they have not bowed their knees to Baal. From the first I may collect this conclusion as Olerian doth, Doct. That it is the singular grace of God in corrupt times, to keepe a people, or some private persons from idolatrie; A grace that he affords to none but the elect, as Apoc. 13.8. All that dwell upon the earth shall worship the Beast, whose names are not written in the booke of life of the Lambe slaine from the beginning of the world: and when the Prophet in Isa. 1. declaimes against the apostasie and back-sliding of Israel, that they were a sinfull nation, a seed of evill doers, children that were corrupters of others, that had forsaken the the Lord, and gone backward, therefore he would lay her waste, Zion should be like a cottage in a vine­yard, as a lodge in a garden of cucumbers, and as a besieged citie, yet a remnant whom he by his grace had kept from apostasie, must bee kept from the that desolation: For except God had reserved a remnant, we had beene as Sodome, or like to Gomor­rha, Isa. 1.9. So Moses, Deut. 32.10. & 12. He kept them as the apple of his eye, that they should not follow strange Gods; signifying both how ready man was to follow strange Gods, if hee were not hindred by Gods especiall grace; and also that they who are kept are most deare to him, and are therfore resembled to the apple of his eye. And that which makes this grace more ma­nifest, [Page 109]is the greatnesse of the danger wherein men live in corrupt times: for the greater dan­ger we are in, the greater is the grace to bee pre­served; now there is nothing more hard, than to live amongst corrupt persons without corruption, as hard as to walke upon coales and not burne his feet, or to carrie fire in his bosome, and not singe his cloathes, saith Salomon, Prov. 6.27. For ad­mit (saith Isidore) that a man were made of iron, yet if he stand continually before a great fire, hee is in danger to grow supple and soft as wax:Nan ques ve­lap as non p [...]tuit sup. ra [...]e, oss [...]dui­ [...]as superat. For whom pleasure could not overcome, continuall dili­gence overcommeth. Though a man greatly like not the sinne, yet company with a sinner may worke him to it. And whom the vice could not o­vercome, Et quos vitium non potuit vince­re, familiaritas vinc. 1. familiaritie overcommeth. Mee thinkes they may fitly bee compared to those two rivers mentioned by Maginus, [...]. egr. descript. [...]span. neere to Carm [...]n [...]a in Spaine, whereof the one drinkes up all, the [...] refuseth all.

The Vse is: Vse. to teach us to blesse God for this infinite mercie tous, who though we l [...]ve in evill times, yet God preserves us, as he did Lot in So­dome; though we passe the sait sea, as that Sici­lian river Arethusa, yet wee retaine our sweet rel­lish; though wee be in Aegypt, yet wee feed not upon the garlicke of Aegypt; though wee bee in the world, yet not of the world; and let us pray that God would vouchsafe this grace to us still, that though we live in corrupt places, we may be cleane; though among prophane persons, yet we may be holy; though among Idolaters, yet wee [Page 110]may follow our God; though among such men as are polluted and uncleane, yet we may be sancti­sied thorow out, that both our soule, and spirit, and body may bee kept blamelesse untill the great day. Thus having shewed by whom we are preserved, I come to shew to whom they are knowen.

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

The Lord acknowledgeth none of them to hee his who fall to idolatrie. Doct. In Apoc. 14. If any man wor­ship the Beast, and receive his marke in his hand, or his forehead, he shall drinke of the wine of the wrath of God, yea, of the pure wine which is powred into the cup of his wrath, and he shall be tormented in fire and brimstone. And 1 Cor. 10.21. You cannot drinke the cup of the Lord, and of Devils; as if hee should say, they that have any communion with Christ, must have no communion with Devils; but they that sacrifice to Idols, sacrifice to Devils, vers 20. Wherefore Christ hath no portion in them, nor they in him; and therfore the holy Ghost excludes such from Heaven, Apoc. 22.15. Without (mea­ning the celestiall Ierusalem) shall be dogs, enchan­ters, [Page 111]murtherers, liars, Idolaters. And the Apo­stle, Ephes. 5.5. Neither uncleane persons, nor Ido­laters have any part or inheritance in the kingdome of God.

Whence wee must learne, Vse. that while men a­bide in the bosome of that idolatrous Synagogue of Rome, they are far from Gods kingdome. Shall they not be destroyed that live in Babylon, which is made the verie habitation of Devils? A hold of foule spirits, a cage of uncleane birds, Apoc. 18.2. And this Babylon is Rome, as may be proved by all circumstances. I urge against them the autho­ritie of Hierome, whom they urge so often against us.Contra Iovin. lib. 2. cap. 19. And Canisius the Iesuite cannot deny it in his common place of sinne, commending the Citie of Rome, that it was a powerfull Citie, the head of the world, praised by the voyce of an Apostle, exhorts it to avoyd that judgement, which the Lord hath threatned in the Apocalyps under the name of Babylon. And that the Church of Rome is idolatrous, appeares by this argument: Who­soever gives to a creature divine worship, com­mits idolatrie; but Papists doe thus, &c. in the worship of Saints, Reliques, Images, Consecrate things, and the Eucharist. The proposition is evi­dent out of Scripture, which termes them Idola­ters, who give divine worship either to an Idoll properly so called, as to the image of a Calfe, Exod. 32.4. These be thy Gods, &c. They made a Calfe, and sacrificed unto the Idoll, Acts 7.41. or figuratively, as Mammon, yee cannot serve God and Mammon, Matth. 6.24. The assumption is pro­ved [Page 112]both from Scripture and their owne mouthes. The Scriptures teach, that to put trust in any thing is divine worship, Ierem. 17.7. To invo­cate, as Psal. 50.15. Thou shalt call on mee, and glorifie me. Sacrifice, Exod. 22.20. Vowes, Isa. 19.21. Bowing, Exod. 10.5. Now that Papists give some of these to Saints, some to Reliques, some to images, some to Things consecrate, some to the Eucharist, themselves confesse it; as in their Missall commanded to be publisht by Pius 5. and the Breviarie corrected by the Trent Councell, and authorized both by Pius 5. and Clement 8. may sufficiently appeare. I instance onely in one. They commit idolatrie, in giving divine worship to an image, for an image may be the same with an idoll. Stephanus in his treasurie of the Latine tongue sayes, that [...] signifies everie image or picture representing a divine power which is to be worshipt: and the Septuagint translate the Hebrew word [...].De Eccles tri­umph. lib. 2. In Exod. Hom. 8. Quaest. in Exod. 10. quaest. 38. But Bellarmine, out of an er­rour of Origen, and of Theodoret, makes a diffe­rence betweene an image and an idoll.

Let us therefore expresse our thankfull hearts to God, Vse. who hath delivered us from the Aegypt of Poperie, and to expresse this thankfulnesse, let us labour to weed out all idolatrie. So God bids Israel, Iosh. 24.2, 14. Your fathers served strange Gods, but I have brought you out: now therefore feare the Lord, and serve him in up rightnesse and truth, and put away the Gods which your fathers ser­ved. If wee bee restored to light, let us walke as children of the light, Ephes. 5.5. Wee are now [Page 113] temples of God, let us have no fellowship with Idols; we are restored by Christ, let us have no concord with Belial; we are now setled in the truth, let us have no commerce with Infidels. So Paul, 1 Cor. 6.14.

And so I come to shew how many were reser­ved. Seven thousand: by seven thousand God would signifie the whole multitude that belon­ged unto him, and it is the putting of a certaine number for an uncertaine, as the virgins, five wise, and five foolish, Matth. 25. And the rich man had five brethren, Luk. 16. Origen is somewhat curious, and thinkes, that God used the number of seven, because seven was the day of rest, to sig­nifie that they who came to Christ by faith, had rest in him: And Gorrhan descants upon it, and shewes that the number of seven signifies the universalitie, because all things were made in se­ven dayes; and of a thousand, to shew their per­fection, because that is a perfect and absolute number. The point is, God alwayes hath a Church, Doct. though invisible to the eye of man.

The Vse is, Vse. to teach us not to rest in the out­ward profession; for that they may have, who are none of Gods Church, but to labour for true and inward holines, whereby we may be sure that we are of it: whence it may be collected,That there are not many of the invisible Church. that many are not of the invisible Church, because most men affect no more than a Pharisaicall puritie, which appeares by these foure signes: 1. Because the keeping of a good conscience is put out of coun­tenance, the verie seeking after it is made a mock [Page 114]and a word of reproach: who is so much branded with the odious name of Puritane, as they that most labour for the testimonie of a good consci­ence: most men thinke that precisenesse of life is the onely staine of a Church and can more easily beare with an Atheisticall and time-serving Pa­pist, than a Protestant, if there bee in him one sparke of zeale more than ordinarie. 2. Because most men spend most of their time in a slender disputation, and so they can say something, but doe not much care for practising any thing; such as are taxt by Paul, 1 Tim. 6.4. puft up and dote about questions and words. Doe you dispute, I will beleeve, I will practise. 3. By the generall ignorance partly affected, as Iob 21.14. They say unto God, depart from us, &c. partly of meere negation, where they want meanes of know­ledge, where the childrens bread is cast to dogs, where Church livings maintaines hawkes and dogs; and the Levites portion is made a childes portion for the Gentlemans youngest son. Adde to these such men as can spare no time from wordly cares to heare the Word;Lucrantur dena­rium, amittunt regnum. A [...]per hoc nil [...]ud est s [...]entia [...]stra qu [...]m culpa. They gaine a penny, and lose a kingdome. 4. Because men do not live as they professe, And by this our knowledge is nothing els but a fault, saith Salvianus. Christ cries, Let your light shine before men, &c. Matth. 5.16. Wee so live, that men seeing our wicked lives, have cause to blaspheme God; will Seythians, Moores, and Pagans doe it? they read the Go­spell, and live immodestly; they heare the Apo­stles, and are given to drunkennesse; they follow [Page 115]Christ, and steale; in us Christ suffereth a re­proach, in us the Law suffereth a curse, the name of God is blasphemed, and religion ill spoken of for our sakes, Rom. 2.24. And I feare that this want of practice will enforce the Lord to take a­way the Gospell, and give it to a people that will bring forth fruit. Remember what befell the fig­tree, Matth. 21.19. Remember what is written Heb. 6.7, 8. The earth which drinketh up the raine that commeth oft upon it, and yet beareth nothing but thornes and briars is rejected, and is nigh unto cursing, whose end is to bee burned. So I come to shew from what they were preserved.

They have not bowed their knees to Baal.] In 1 King. 19.18. there is in the Hebrew somewhat more, as everie mouth that hath not kissed Baal; The bowing of the knee is a token of subjection; therefore they that bowed, acknowledged there­by their subjection to Baal, as Isa. 45.23. Everie knee shall bow unto me; and Phil. 2.10. At the name of Iesus, &c. Secondly, they kissed the Idol, so they kissed the golden calves, They say one to another while they sacrifice a man, let them kisse the calves, Hos. 13.2. Now the kisse is a signe of love, and by it they signified that they loved Baal; right as the Papists at this day doe bow at the Crosse, the picture of Marie, and the Apo­stles, creepe to them and kisse them. Now if you will know what this Baal was; The word in the Hebrew signifies an Husband, or Lord; and here is meant a strange Lord or Husband, for though Baal signifie an Husband or Lord; and [Page 116]God bee the Lord and Husband of the Church, yet he will not be called by this name, as Hos. 2.16. Thou shalt call mee Ishi, but not Baali: and it is worth the observing, that it is here [...], in the feminine gender, understanding [...], the image, & they are preserved from bowing to the image: but in 2 King. 17.16. it is [...], viz. to an Idoll: So that the Scriptures make no such difference betweene an idoll and an image; nor betweene the worshipping of an idoll and an image, as the Papist doth. It was an idoll, the idoll of the Sydonians, and had his beginning thus. Ninus the third Monarch of the Persians, was the sonne of Iupiter Belus, and this Ninus, when his father Belus was dead, erected a Statua over him, and there promised in writing, that if a man were guiltie of never so great offence, yet if he should repaire to that image, the King would pardon him; and when offenders found so great benefit by this Statua, they began to give to it divine honour; and when afterward they ere­cted other idols, they called them by that name, as Bell, and Baal, and in the plurall number Baa­lim; as Zancheus sheweth in Precept. 2. cap 15. So that Strabo, Diodorus Siculus, and Herodotus in Euterpe went amisse, when they said that idols were first invented by the Aegyptians; for you see, they came first from the Babylonians, and as for the Romans, they worshipt their Gods for an hundred and seventie yeares, as both Plutarch in Numa, and Augustine de Civitat. Dei, lib. 14. chap. 31. testifie. Thus the sense and meaning [Page 117]being plaine; I descend to the note, viz.

To bow, bend, Doct. and kneele before an idoll is flat idolatrie. So when the Israelites danced before the Calfe, Exod. 32.19. That which is by some alleaged touching Elisha, 2 Kings 5.18. that hee approved the act of Naaman the Syrian is not found; for first, that (Goe in peace) was but the ordinarie speech of men, when they tooke leave one of another; so Zancheus: or rather thus: Naaman doth not desire indulgence, for that hee meant to doe afterward; but for that hee had done already; and so the Hebrew imports, and besides, at the seventeenth verse hee protests a­gainst all idolatrous service. In the third of Da­niel they were commanded to bow to the image: But the three children refused, saying; that they would not serve those Gods, nor worship them, vers. 18. and therefore God forbids it in the se­cond Commandement. Sozomenus reports,Eccles. hist. lib. 5. cap. 16. that when some Christian Souldiers were circumven­ted by Iulian, and by his perswasion moved to offer to the Idoll, they afterward in detestation of their former act, would bee avenged of their hands which offered, by the burning of their whole bodies. I proceed to the application of this storie unto Pauls time.

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

THis Application containes foure points: 1. The time of this preservation, this time. [Page 118]2. The number, a remnant. 3. The meanes effi­cient and ground of preservation, the election. 4. The impulsive cause of election, grace, and not workes. I begin with the time, whence the ob­servation is, Doct. That God doth at all times preserve a Church that embraceth the true worship of God. In Isa. 6. ult. There shall be desolation in the midst of the land, but yet in it shall be a tenth, and shall re­turne, &c. The Assyrians may make the people of Ierusalem so few, that a childe may tell them, Isa. 10.19. yet the remnant shall returne, even the remnant of Iacob, vers. 21. Iudah shall dwell for ever, and Ierusalem from generation to generation, in Ioel 3.20. whereby is signified, that there shall be some of Gods Church preserved to the end of the world; and if ever God had wanted a Church, it would surely have beene in the time of those ten bloudy persecutions begun under Nero, Onpbius Fast. lib. 2. in the yeare of Christ 65. when Peter and Paul were beheaded; continued under Domitian, when Iohn was banisht into Pathmos; under Tra­jane, when Ignatius Bishop of Antioch; under Antoninus, when Polycarpe; under Severus, when Leonides father of Origen was martyred;Quo tempore universus orbis sacro martyrum cruore insectus erat. Neque unquam ma [...]ri triumpho vic. mus, quam ci [...]n decimorum annorum strage non potuimus vinci. untill the the time of Dioclesian, When the world did swim with the bloud of Martyrs: Neither over came wee ever with a greater triumph, than when we could not be overcome with ten yeares slaughter. Or if ever the Church could have beene quite pulled downe, it would have beene in the dayes of Antiochus Epi­phanes, when he entred the temple at Ierusalem, burned the bookes of Moses and the Prophets, [Page 119]proclaimed feasting and riot in the house of God, and put to death young and old,Carion. Chron. lib. 2. that would not renounce the Law which Moses had delivered.

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

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

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

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

There is a remnant.] Those that belong unto God are not many, which must not bee simply understood; for in themselves they be many, even an hundred fortie and foure thousand, Apoc. 7.4. among the Tribes of Israel, and among the Gen­tiles a multitude which no man could number, of all nations and languages, stood before the Lord, and before the Lambe, with long white robes and palmes in their hands, &c. vers. 9. But in comparison of those that shall be cast away, they are but few, as Matth. 20.16. the Apostle is pe­remptorie, Though Israel were as the sand, yet a remnant shall be saved; there is much chaffe, but little wheat; many stones, but few pearles. If a man should divide the world into three parts with Ptolomie, or into foure with some later wri­ters, or into six with our last Geographers, as Quade and others:Lib. 1. cap. 2. [...] and you shall not finde one of seven that professeth Christ aright, they are all confined into a narrow corner in the Northwest. And in this corner remove Atheists, Heretiques, Neutrals, Worldlings, Hypocrites, and the re­mainder will be verie small; and there [...]e doth Christ call it a little flocke, Luk. 12.32. and the gate a strait gate, Luk. 13.24. and the way a nar­row [Page 121]way, Matth. 7.14. And if you should but looke upon the lives and actions of most men, and see how everie man wastes his life in sinne and vanitie, you would joyne with mee, and say there are not many that can be saved; if you doe but see how all care for earth, and few for heaven; you will say that surely verie few can bee saved: how everie man lives and rots in one sinne or o­ther, dandles and hugs one Dalilah or other, you will say that few can be saved: how everie man spends his dayes in libertie and loosenesse, both of life and conscience, how they gather and build upon earth, and strive how they may continue their names here, never dreaming of a building in heaven, of writing their names in heaven, you will say, surely few can be saved.

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

And so I proceed to that which is the founda­tion and ground of this preservation, viz. the election of grace. S. Origen in his wandring spe­culation,Origen. in Rom. 11. would here make a difference betweene those which are called by grace, viz. those that beleeve in Christ, and those which are called by election of grace, which beside faith in Christ have good workes; as if true saith could ever be [Page 122]without them; and Chrysostome, that they were elected of grace,Chrysost. ibid. whom God foresaw would be­leeve; and the Pelagians, of grace: that is, they who have chosen grace, both of them ascribing too much to mans will. The meaning is, that this remnant is reserued according to the election of grace, not whereby men chose grace, but where­by God of his meere grace hath chosen men, saith Iunius, Iun. in Rom. 11. and there is in them an Hebraisme, [...], according to the election of grace, for according to free election, saith Beza and Aquinas. Beza & Aquin. In them I note, 1. The foun­dation and ground of salvation, and that is Gods election. 2. The impulsive cause of Gods electi­on; grace, not in us, but in God, as Pareus and Soto. Pareus & Soto. In the handling whereof, and here, note, 1. what it is.

Election is that part of Gods eternall predesti­nation,Election de­scribed. whereby hee decreed before all eternity, that they whom he loved in Christ, should be cal­led to the adoption of sonnes, iustified by faith, should doe good workes, bee glorified, and made conformable to the image of his Son; which con­formity is begun when we are justified, increased daily by good workes; finished in eternall glory: and all this that God may shew upon them the riches of his mercy, that it is of those whom hee loved in Christ: it is manifest; for whatsoever good we have of God, it is by and through Christ. 2. That they should be called. So the Apostle, hee hath chosen us to be adopted through Iesus Christ unto himselfe, Epes. 1.5. 3. That they [Page 123]should bee justified. See Rom. 8.30. whom hee called, them he justified. 4. To be glorified. Ibid. 5. That they may bee conformable to the image of his Sonne. See Paul, 8.29. Out of all these arise three conclusions. 1. God did elect and chose because hee looked mercifully vpon vs in Christ. 2. Whomsoever hee did chose unto glory, he did predestinate to be holy.Homines non producit Deus ad gloriam per sce­lera & flagitiae. Peter Martyr. God brings not men to glory by villanies and wickednesse, saith Martyr, as aboue. 3. All our hope of glory de­pends meerely vpon our election in Christ, that we are, or shall be called, and iustified, and in the end glorified. Rom. 8.29. & 30. This election is the first and most ancient charter that Gods children can shew for their right to their Fathers inheritance; for though by vocation we be mani­fested to be the sonnes of God, & by iustification ingrafted in Iesus Christ, and made partaker of all that is his, and by glorification we be entred into our Fathers inheritance, yet is our election the foundation of all these, as 2. Tim. 2.19. Our hope that we are of his Church, for onely the elect are the Church, and the univocall members of Christ the head, though it bee denied by Bellarmine in opposition to Wickliffe, Hus, and Calvin. Bellarm. de Ec­cles. mil tant. lib. 3. cap. 7. Our hope that our calling is true, and effectuall; for they only are effectually called, who are eternally elected, as may appeare in the golden chaine, whom hee did predestinate, them hee called, Rom. 8.30. Our hope that we shall never be cast off, that we are preserved by Christ, and shall bee raised up at the last day. Iohn 6.39. That we are [Page 124]kept by the power of God the father through faith unto salvation prepared but showed in the last times. 1. Pet. 1.5. If all depend on this, let us learne whether wee belong unto it or no, that we may know whether we shall ever bee glorified or no. There is no way to know it but by the fruits, as 2. Pet. 1.10. The fruits are many, I will note for your comfort some. 1. good workes. 2. a con­scionable care of the meanes of salvation. 3. The spirit of prayer. 4. Abalienation from the world. 5. Hungring and thirsting after righteousnes. 6. Conflict betweene the flesh & spirit. 7. New obedience. 8. Love to Gods ministers. 9. A long­ing for the fulnesse and complement of Christs comming as above: and so I come to the impul­sive cause of election, Grace. Amongst men they are said to have grace, Cui favet populus. Who have the good will and love of the people. And so with God, they are said to have grace, who have found grace with God. But here is a manifest diffe­rence: men favour none, but in whom they finde something whereby they may bee allured to love them: but God loved not because he saw vs to be lovely, for hee loved us first, and by loving us, gave us that which pleaseth him. So that the name of grace in Scripture is used two wayes. 1. For the free love and favour of God, where­with hee imbraceth the elect. Ephes. 1.6. We are predestinate to the praise of the glory of his grace. 2. Grace signifies the gifts freely bestowed upon us by God, as Rom. 11.29. The gifts, that is, the graces of God, are without repentance, as [Page 125] Aquinas hath well distinguisht.Quaest. 110. Artic. 1. By understan­ding of which distinction it will appeare with what difference the Protestant and the Papist a­gree in this tenent, that man is justified by grace, as the same schooleman.2a 2ae. quaest. 113. Artic. 2. But the Papist by grace understands the gifts of grace conferred upon them that bee justified, as the infused habit of faith, good workes, &c. We by grace in the act of justification understand, not the workes of grace, which by our faults and sinnes bee made imperfect, and not able to satisfie Gods justice, but the good will & the love which God shewes unto us out of his meere mercie.Lib. 2. distinct. 26. Peter Lombard hath distinguisht grace into working and co-wor­king, and fathers it upon S. Augustine. Degratin & lib. Arbit. Cap. 7. But these bee the same; grace distinguisht onely in the ef­fects: for grace doth first cure the will, and so it is working. 2. It caused the will being cured to doe rightly, and so it is co-working. In the first, mans will concurs with grace passively and grace only workes; but in the other, when mans will is regenerate, it concurres both actively and pas­sively; and so grace and mans will be co-operant. I will not trouble you with those distinctions into prevenient and subsequent, which are but one, and by the same grace hee prevents us that wee may will, hee followes us by making us to doe, he prevents us by moving us to good workes, hee followes us by giving perseverance: nor with that of grace into grace freely given, and making acceptable. Grace freely given is whereby one man workes with another to salvation, and is cal­led [Page 126]grace freely given, because it is granted to man above the facultie of nature. Grace making acceptable, by which man is joyned to God, as Th. Aquinas: Th. Aquin. quaest. 12. Art. 1. That which is here meant by grace, is his free mercie and love: from whence the point is.

That which moveth God to save man, Doct. was nothing in man, but the free mercie of God; and therefore the Apostle, Ephes. 1.4, 5, 6, 7. Hee hath chosen us in him. Hee hath chosen us according to the good pleasure of his will. Hee hath accepted us in his Beloved, to the praise of the glorie of his grace, wee have the forgivenesse of sinnes according to his rich grace. And Ephes. 2.8. By grace are yee saved, not of your selves, it is the gift of God. Ob. Yea, but the Apostle saith, Yee are saved by grace through faith, therefore not onely grace but our owne faith is the cause of salvation. I answer: Faith is not here considered as any worke of ours, but as an in­strument whereby we receive grace, and he must needs receive grace, who will be saved by grace, and how is grace received but by the hand of faith? therefore faith doth not properly justifie, and save a man either in whole or in part, but re­ceiveth righteousnesse and salvation; and there­fore is said to justifie, because it receiveth salva­tion and righteousnesse; and is the hand or in­strument receiving, but not deserving grace and salvation. And when we say that faith doth justi­fie, it is in respect of the object apprehended, viz. Christ, who only effectually and properly doth justifie by his grace. So that this faith is so [Page 127]farre from being derogatorie from grace, that no man can have grace that hath not faith to receive it; and the Apostle joynes them fitly together, grace whereby wee are saved, and faith by which we apprehend it; that which saves effectually, and that which saves instrumentally, that is, grace and faith. As the Israelites stung by serpents, were healed by the brazen Serpent, so are wee by Christ, Ioh. 3.14, 15. But they did nothing but onely looke upon the brazen Serpent; so are we to doe nothing for our justification, but to fix the eye of faith upon Christ; whence wee see who must have the glorie for our salvation, namely God. 2. How vile and miserable we were before grace, that there was nothing in us why God should love us, or looke mercifully upon us, or purpose to save us.

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

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

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

God in mans election had no respect unto mans good workes. Doct. I need not stand to tell you of Bellar­mine, who strongly confirmes the point in hand,De grat. & lib. arbit. lib. 2. cap. 10. In Hebr. 5. Sect. 7. contrarie to the Rhemists Annotation, alleaging for themselves, 2 Tim. 2.20, & 21. In a great house there bee vessels of honour, &c. If any man purge himselfe: where say they by purging a mans selfe, he is made a vessell of honour. Bellar­mines answer is good; that Paul sayes not hee is made, but he is, that is, it is hence manifest that he is a vessell of honor; as if he should say, there be two seals of mans being a vessel of honor; the first inward, that knowledge of divine approbation, which is knowen onely to God: the second out­ward, the purging of our hearts, and the cleansing of our consciences, and reforming of our wayes, of which Peter, 2 Pet. 1.10. But for the further clee­ring of it, I propose two or three reasons. 1. That which is the effect & fruit cannot justly be called the cause impulsive of election: But all good works are effects & fruits of election, as the Apo­stle witnesseth, He hath chosen us before the founda­tion of the world, that we should be holy. Vt essemus sancti, non quia suturi eramus, & secundium ve­luntatem suam non nostram, quae bona esse non po­test, nisi ipse sub­veniat [...] bona. That we might be holy, not because we were about to be holy, and according to his will not ours, which cannot bee good, unlesse he makes it good, saith Augustine. And writing against Iulian the Pelagian,Nullum Domi­nus elegit dig­num, sed eligen. do efficit dignū. Lib. 5. cap. 3. The Lord chose none worthy, but by electing man made him wor­thy. 2. Our election depends not upon him that willeth, Rom. 9.16. but of God that sheweth mercie. Vbi nune ope­ra, ubi merita praeterita velfu­tura, liberi ar­bitrii viribus impleta. Aug. in huncloc. Epist. 105. ad Sixtum. Where are workes now, where are merits past or to come, filled with the powers of free will, saith Au­gustine. [Page 130]So that I may say of those who attribute election and justification to their workes, as hee doth to Valentine; Glorianter quasi non acce­perint qui opera jactitant, in se­ipsis non in Do­mino gloriantur. Epist 46. They glorie as if they received not, who boast of their workes, they glorie in them­selves, not in the Lord. And his conclusion against them shall be mine,Liberantur per gratian. & di­cuntur vosa non meritorum, sed misericardiae. Lib. 5. de natura & gratia, cap 1. They are freed by grace, and are called not vessels of merits, but of mercie. Vnto these I adde a fourth reason, if you read the ninth to the Romans, where the Apostle sifts and sear­ches out the impulsive cause of predestination, hee brings all to one of these foure heads. 1. To the purpose or good pleasure of God; that the purpose might remaine, vers. 11. 2. To the will of God: Hee hath mercie on whom hee will, and whom hee will hee hardeneth, vers. 18. 3. To his power: Hath not the potter power, &c. vers. 21. 4. To his mercie: It is not in him that willeth, but in God that sheweth mercie, vers. 16. But where­soever he doth mention election, he never makes mention of workes, unlesse to exclude them, as P. Martyr speakes, as here he doth; if of grace, then not of workes. Lastly, if workes be the cau­ses of election, then in necessitie they are of justi­fication also, for that rule in Logicke is constant; Whatsoever is the cause of the cause, Quicq. id est causa causae, est causae causati. is the cause of the thing caused. But good workes are not the causes of justification; for first, that which justi­fies is that which can answer the extremitie of Gods justice: But mans obedience cannot doe it, being onely a begun conformitie, as Chemnitius speakes.Exam. Trident. Concil. Sess. 6. To them that will doe good, evill is pre­sent. Secondly, if justified by workes, then all [Page 131]boasting is not excluded, but all boasting is exclu­ded; For wee are justified freely by grace, through the redemption that is in Christ Iesus, Rom. 3.24. So that that which justifies a man, is the satisfa­ction and obedience, the justice of Christ our Mediator proposed in the Word, apprehended by faith, and by God imputed to all that beleeve: So that we dare stand before God, if that Christ stand betweene God and our sinnes; that is our buckler wherewith we are protected from judge­ment; by which we are emboldened to goe and appeare at the Tribunall of God, and are there pronounced just. So that though in respect of Christ it be satisfaction, merit, and righteous­nesse, yet in respect of us it is grace and mercie. I could muster great Iuries of Scriptures and an­cient Fathers to passe verdict on our side, but I need not, onely remember what Possidonius re­ports of Ambrose; 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, Pateor non sum dignus ego, nec propriu pessum meritis reguum abtinere culo­rum, caeterum duplic [...] jure illud b [...]inens Domi­nu [...], hae reditate patris & merito pessionu, attero pse contentus al­ter [...] ihi do­rat, exenjus do­ [...]o jure illud vendans non cons. n [...]or. cap 12. yet I feare not to die; not because I have lived well, but because I have a good Lord. And I finde in the life of Bernard, that seeming to be before Gods Tri­bunall, and Satan opposing him, and when Satan had done, the good man seemed thus to reply; I confesse I am not worthy, neither can I by mine owne deserts obtaine the kingdome of Heaven, but my Lord obtaining it by a do able right, by his Fa­thers inheritance, and the merit of his passion, being content with one himselfe, giveth mee the other, of whose gift challenging it by right, I am not confoun­ded. And therefore Bellarmine out of Bernard; [Page 132]Because of the uncertaintie of our righteousnesse, and the danger of vaine glorie, Propter incerti­tudinem propriae j [...]tiae, & peri­c [...]lum in [...]is gl [...]ria, tutissi­us. [...] est fid [...]i. am totam insole Dei misericor­dia, & ben [...]gni­tate reponere. De justif. lib. 5. Cap 4. & lib. 5. cap 7. propos. 3. it is safest to put our whole trust in the sole mercie and goodnesse of God.

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

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

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

IN the confirmation I note: 1. The proposi­tion to be confirmed. 2. The testimonies and witnesses confirming it. The proposition is aggregate, and hath three branches. 1. Israel hath not obtained what he sought. 2. The elect have obtained what they sought, for there is a taking of the abstract for the concrete. 3. All [Page 133]the reprobates in Israel are given over to hard­nesse of heart.

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

Israel hath not obtained:] Where note, 1. Who is meant by Israel, not the whole number of the twelve Tribes, for then had Paul beene one of them: for he was of the seed of Abraham of the Tribe of Benjamine; nor must wee understand by Israel those that be called Israel, Rom. 9.6. viz. the elect: for then the second part of the propo­sition were false; viz. the elect have obtained: But by Israel we must understand the out-casts of Israel. 2. Note what this Israel sought; it ap­peares, Rom. 10.3. They being ignorant of the righ­teousnesse of God, went about to establish their owne righteousnesse: and then the meaning is, that they sought life by their owne righteousnesse, and therefore obtained not what they sought; but for the elect, who sought life by faith in Iesus Christ, they found life: where I would have you first note in generall the division of Israel into two [Page 134]parts. Some elect, some not; some hardened, some not; some obtaine salvation, and some doe not. Doct. From whence the point is. That all men shall not be saved.

For though it may seeme a charitable error in Origen, to thinke that all shall be saved at last, and the Patrons of universall grace build upon that in 1 Tim. 2.4. God will that all men shall bee saved: yet this must be meant either of the kindes of all, not of all of everie kinde, as Anselmus. Some Iewes, some Gentiles; some noble, some igno­ble; some rich, some poore; some old, some young; some learned, some unlearned; or else of his outward will offering them the word, to leave them without excuse, not of the will of his decree or good pleasure. The Scripture is plaine, Many shall seeke to enter, and shall not be able, Luk. 13.24. Many are called, but few chosen, Matth. 20.16. There be goats as well as sheepe, chaffe as well as wheat, and bad fish that must bee throwen away: there be some to whom Christ will say, Depart from mee, Matth. 7.22. some to whom Christ shall say, Goe you cursed into hell, prepared, &c. Matth. 25.41. there be many that shall be thrust out of doores, when Abraham shall be received; there be many dogs, Apoc. 22.15. They have beene without God, and now they shall bee without glorie, and without the King­dome. Vaine therefore is the presumption of ma­ny prophane and wretched miscreants, who will needs live, and die, and rot in sinne, and yet thinke to be saved by the bloud of Christ, and say [Page 135]in their hearts, that although they doe all these abominations, yet God will bee mercifull unto them. But what is the Law against such in Deut. 29.19, & 20. The Lord will not bee mercifull unto such a man, but all the curses that are written in this booke shall lye upon him, &c. Though now they say hee is mercifull, hee is mercifull; yet when they begin to sinke into the grave, and to slide into hell, and feele the worme that dieth not, and lye in that fire that never goeth out; then they will say, he is just also; and as the theefe said upon the crosse, We are most justly here: But to come to the words.

Israel obtained not life, because he sought it in his owne righteousnesse. There arise two maine points: the one; Doct. No man can obtaine eternall life by his owne inherent righteousnesse, but the righte­ousnesse whereby wee are saved is the Lord; not es­sentially, but effectually, as Osiander: as in Ier. 23.6. speaking of Christ, This is the name where­by they shall call him the Lord our righteousnesse: and in him have we righteousnesse, Isa. 45.24. it is the imputed righteousnesse of Christ apprehen­ded by faith, whereby we obtaine life, as Rom. 4.24. not our owne, which is but like menstruous and polluted clothes, Isa. 64.6. And therefore Paul praves that he may befound in Christ, not having on his righteousnesse, but the righteousnesse which is of God through faith, Phil. 3.9. For in this righ­teousnesse of Christ, there is 1. Puritie of hu­mane nature, to answer for our corrupt nature. 2. Integritie and obedience of life, answering for [Page 136]our disobedience and loosenesse of life. 3. Merit and passion upon the crosse answering for that curse, and torment which we deserved in hell.

Bellarmine of justification,Lib. 1. cap. 7. demandeth how Christs righteousnesse is ours? and how the righ­teousnes of one can save many thousands? nay is not ashamed to say, that it is never read (neither in Scripture, nor in Father) that the righteous­nesse of Christ is imputed to us for righteousnes, though in, Epist. to Rom. chap. 4. wee finde it twice, 1. at vers. 22. It was imputed to him for righteousnesse; and at vers. 24. This was not written for his sake alone that it was imputed to him, but also to us, to whom it shall be imputed; & if it be law­full for such a Novice to say it, he is out in his rea­ding: for Augustine in Psal. 7. hath it three or foure times. I am just in thy righteousnes, not in mine, and by the righteousnes given me of thee I shall bee righteous; and though Bellarmine dislike the word of imputation in us, yet hee allowes it in himselfe, chap. 9. out of Psal. 32. and hee allowes it in Iustine Martyr in his dialogue with Trypho Iudeus, in Origen in Epist. to Rom. 4. in Hierom: in Com­mentary on Psal. 32. in Augustine on the same Psalme, in Gregory on the second penitentiall Psalme,Lib. 2. cap. 9. as you may see in Bellarmine of justifica­tion, yea in the Trent Councell Ses. 6. chap. 9. but dislikes it in Calvin: that which is good and equall in Quintius, is evill & unequall in Naevius. 2. Christs righteousnesse is not the righteousnes of a meere man, for then it could not save above one at most, though never so perfect; but of him [Page 137]that is both God and man; and therefore is of in­finite merit & sufficiencie to save all that beleeve.

The 2. point to bee noted is, that they are here called Israel, who in the end of the verse are called the rest, and here they that are said not to have obtained, are in the end said to bee hardeed: from whence the point is. Doct. It is just with God to give such men over to hardnesse of heart, as stand upon their owne holinesse; but I rejourne it unto his due place, and would come to the second part of the aggregate proposition, but I meet a doubt that must bee solved. How can it bee that Israel should seeke God and not finde him, whereas the promise is in 7. Math. 7. & 8. Aske and it shall be given, seeke and ye shall finde, knocke and it shall bee opened; for he that asketh receiveth, and he that see­keth findeth: and yet Israel seekes him and cannot finde him? I answer, that promise is made to those that seeke after a right manner, and for a right end: for in seeking as we ought, are required two things. 1. The manner. 2. The end. 1. The manner, that we seeke in faith; for though he be never so farre gone, yet faith will fetch him: and in prayer; for if hee bee never so closely hid, yet prayer will finde him, as Gregory on the 6 peniten­tiall Psalme: and in humility; for if he be never so high, yet humility will reach him; this is a won­der saith Augustine. 2. The end,Aug. de civitate de, lib. 14 cap. 13. that Gods glory may appeare, and not to establish our owne righ­teousnesse: now Israel failed in both. 1. In the manner; for they sought righteousnesse, but not by faith, Rom. 9.32. 2. In the end, for it was not [Page 138]to glorifie God, but to establish their owne righ­teousnesse, as Rom. 10.3. and therefore found him not: from whence ariseth this conclusion.

If ever wee will finde God and life, wee must seeke them after a right manner and for a right end.Non aliud tan­qiam illum, non aliud praeteral­ [...]llum, non aliud post illum. Adsratres in Eremo, se [...]m 2. 1. Him onely; Not any other thing as it were him, not any other thing beside him, not any other thing after him, as Bernard speaketh. 2. In time and season, For they that seeke mee early shall finde me. Pro. 7.17. 3. Sincerely, for they that seeke him with all their heart shall finde him. Deut. 4.29. 4. In the time of grace, Whilst hee may bee found. Isa. 55.6. 5. In faithfulnes without Hypocrisie; for Hypocrites shall come with their sheepe and oxen to seeke the Lord, but shall not finde him; for hee hath withdrawen himselfe from them, Hos. 5.6. And besides the manner we must seeke him for a rightend, viz. not our owne praise and glory, but Gods, & Christ for himselfe. In which point they offend, who seeke Christ because they gaine by him, as they in Iohn 6.26. You seeke me not because you saw the miracles, but because you eat of the loaves; Vt vix quaeritur Iesus propter Iesum. Trect. 25. in I [...]hanem. he so, he thus, That Iesus is scarcely sought for Iesus, saith Augustine: and therfore no marvell, if they that deferre their repentance doe seeke and not finde; for they seeke not early, if Hypocrites seek and not finde, for they seeke not sincerely; if proud justiciaries seek and not finde, for they seeke not in faith. But if a man seeke him early, as Elkanah and his wife, 1 Sam. 1.19. if sincerely with all our heart and soule, as Iosiah did,Adsiar [...] Er [...]no, sert. 2. 2 King. 23.25. then that of Bernard will be most [Page 139]true. It is more easie for Heaven and earth to passe away, than that hee that so seeketh should not finde, Facdues est transire calum & terram, quam lit sic quaerens non inveniat, sic petens, non acc [...]piat, sic pul­santium aperia­tur. In Cant. 3.1. that so asketh should not receive, to him that so knoc­keth should not be opened; for this is his word, and though earth and heaven should passe, yet not an Iota of my word should passe, Math 5.18. I con­clude the point with that of Bernard in Cant. 3.1. I sought him whom my foule loved, but found him not. There be three causes that hinders a man from finding God. 1. When they seeke not in time, he is departed without doubt when he can­not bee found, this earlie is the acceptable time. 2. If negligently. 3. Because not as she ought, shee sought him in her bed; but hee is risen, he is not here: Doe you seeke the valiant one in a bed, Quaeris in licto fortem, in lectulo ma [...]nu [...], in sta­bulo glo [...]ficatls? Aug Conf. lib. 4. chap. 12. Quaerite quod quaerit [...], sed non ubi quaeritu, luce intenebris, & vitam inregione mortis, non est illic. him that is great in a little bed, him that is glorified in the stable? no no saith Augustine; Seeke what you seeke, but not where you seeke, light in darknesse, and life in the region of death, it is not there. So I come to the second part of the proposition, The election hath obtained it.

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

A man once elected shall certainely be saved. Doct. [Page 140]A point which I use to build upon these foure props against all the contrary windes of Popish opposition, as above; and so I come to the third clause in the proposition: The rest have beene hardned.

And the rest have beene hardned: I meet with it againe in the next verse, where I shall shew you in what sence and how farre God is said to har­den and to will sinne, and yet be farre from being author of it. In the meane time, see the mean­ing of the word, and one doctrine. In the greeke it is [...], which the vulgar and Erasmus translate, they are blinded, of [...], which is as­much as to change into a stony hardnesse, and amongst Physicians is asmuch as to harden with an overgrowne-thicke skin, as much as the brawne, or hardnesse of a mans hands or feet by much labour. And in the Hebrew the word sometimes signifies to harden that it cannot bee bent; and notes, 1. a naturall malice and hardnesse, 2. a contracted hardnes, & under this understand both that hard­nes when of soft a thing is made hard, & when of hard is made harder, as iron hard of it selfe, yet softned with fire, and then put in cold water, is harder than before. Sometimes it signifies to ag­gravate, as if the heart were then hindred with some great weight, that it could not lift up it selfe to contemplate the workes of God, and embrace grace when it is offered. In Isay 6.10. It is ap­plied to the eares of men, when the hearing fa­cultie is hindred by the accesse of some vitious humour, either within or without it, that it can [Page 141]either not at all, or hardly perceive any sound; what kinde of hardnesse this is, (viz. that it is not of the hands or fingers, but of the eyes, the eares, the heart) will appeare in the two next verses, out of Isay and David. So I come to Doctrine.

Induration and hardnesse of mans heart is a fearefull signe of reprobation; for whereas in re­probation there bee two acts; 1. Affirmative. 2. Negative. The affirmative hath two degrees; the one a just induration. 2. An ordaining to pu­nishment; and where there is the one, it is to be feared the other will follow: and therefore you read not in Scripture that any people were har­dened, but surely destruction followed. In Iosh. 11.20. when some of the Hivites that inhabited Gibeon made peace with Israel, it came of the Lord to harden the hearts of the rest, to the intent that they might be destroyed, and have no mer­cie shewed to them: So it is said of Sion King of Heshbon, Deut. 2.30. that when he would not let Israel passe by him, The Lord hardened his spirit, and made his heart obstinate, because hee would deliver him up to bee destroyed. So it is said of Pharaoh in Exod. 7.4. Hee shall not hearken but his heart shall be hardened, that I may lay mine hand upon Aegypt. So that when God hath a pur­pose to proceed to judgement against wicked men, he lets them alone to worke ungodlinesse, to live in disobedience; to be hard-hearted and ob­stinate in sinning; as in the sonnes of Eli; they obeyed not the voice of their father, viz. God left them, and gave them not grace to hearken [Page 142]because he meant to slay them, 1 Sam. 2.25. and all this is not meant of that hardnesse, which is naturally even in the best; for God many times takes away that hardnesse, and gives hearts of flesh, that may bleed and weepe for sinne, and turne to be saved, as Ezech. 36.26. I will take a­way your stony heart, and give you an heart of flesh: but it is principally meant of a contracted kinde of hardnesse, when men hearing the word where­by they should bee conuerted, and judgements whereat the heart should melt, as did the heart of Iosiah, 2 King. 22.19. yet notwithstanding make their faces impudent, and their hearts hard, and resolve to march on in their sinfull wayes; this hardnesse is the verie harbinger of death, and the fore-runner of everlasting destruction.

Which makes mine heart to tremble,Applica­tion. and my bowels to yearne, and my soule to mourne in se­cret for many of our people, whose hearts be like to anvils, the more they are beaten, the harder they grow; who have both seene and heard the judgements of God, and tasted the sweet mer­cies of God, yet have neither beene affrighted from sinne by judgement, nor allured to holinesse by mercie; surely all the signes and symptomes of destruction are upon them: when man breakes the Sabbath, heares the promises, Isa. 58.14. and Isa. 56.5. and casts it behinde his backe, the threats and punishments, as the man stoned, Numb. 15. that he will kindle a fire in their gates that shall never be quenched, Ierem. 17.27. and makes his face hard against them, and goes on [Page 143]still in his wickednesse, must needs be in the state of reprobation, and hath all the marks and tokens of a castaway upon him. The contemner of the word, that heares the gracious promises, Prov. 3.2. Luk. 11.28. [...] are they, &c. Iosh. 1.8. The judgement against them that refuse to heare, Prov. 1.24. Because I [...] called, and you refused, &c. Zach. 7.12, 13. The [...] made their hearts as an Adamant stone, lest they should heare the Law, and the words which the Lord of hosts sent in his spirit by the ministerie of the Prophets: therefore came great wrath from the Lord of hosts; Therefore it is come to passe, that as hee cried and they would not heare, so they cried and I would not heare, saith the Lord of hosts. He that heares this, and yet har­dens his heart against it, and will neither mend for mercie nor judgement, is in the estate of dam­nation, and hath all the signes and symptomes of a reprobate upon him; and therefore let us labour for soft and tender hearts, that (if God threaten) may melt and tremble; if hee promise mercie, may rejoyce and be glad; if hee doe us good, let us take the cup of salvation, Psal. 116.13. Let us pray God that we may weepe, because wee have not wept; mourne, because wee have not mour­ned, that our hearts may not bee in the hand of the Devill like hard clay, but in the hand of God like wax. And so I come from the proposition to the confirmation, vers. 8.

VERS. 8. According as it is written, God hath given them the spirit of slumber: eyes that they should not see, and cares that they should not heare unto this day.

HEre is the confirmation of the rejection of the Iewes, proved by two testimo­nies, wherein I note; first, the Oracles whither he resorts for determination of this point. In these words, as it is written; from whence the conclusion is; Doct. That the written Word ought to bee the Iudge of all controversies and doubts: It is able to make us wise unto salvation, through the faith that is in Iesus Christ, and is profitable for doctrine, re­proofe, correction, and instruction, as above on these words, What saith the Scripture. And so I come to the confirmation, if I may first cleere a doubt.

Origen saith, There is no place of Scripture where it can bee found in the written Word, which is as much as to say that Paul lied; indeed it is not to the Word, but to the sense and mea­ning, both in Isa. 29.10. The Lord hath covered you with a spirit of slumber, and shut up your eyes; your Prophets and your chiefe Seers hath he covered, and their visions are as a booke that is sealed. Bux­torfius and Arias Montanus translate the Hebrew word thus, the spirit of slumber. And it is againe in Isa. 6.9. Make their eares heavie. The Apostle addes of himselfe, [...], unto this day; that they might not thinke that this predi­ction [Page 145]was already finisht, but that the judgement was upon them till this day; I will not insist up­on the difference betweene the Septuagint, [...], Hee hath made them drunke. So they use the word in Isa. 19.14. and the originall which signifies, he hath covered them. Nor is it mate­riall that the Septuagint expresse it by the active, referring it to the people, that they have shut their eyes: and so Luke cites it, Acts 28.27. they have winked with their eyes that they should not see: and S. Paul referres it unto God, God hath given them, &c. For it is a good observation of Peter Martyr, That is said to be done of God, Id dicitur fieri à Deo, quod sit Dei imperio. which is done by Gods command. Nor will I insist upon the signification of this word [...], translated slumber, or compunction, which some take from [...], which is to move, or drive, and interpret it the spirit of perplexitie, or maligne spirit, as An­selme. Some call it the spirit of envie, whereby they were offended at the calling of the Gentiles, but this is but conjecturall; yet appeares no rea­son why the Hebrew word Tardemah should bee rendred by [...], signifying pricking, and com­punction of heart: Therefore Beza and Tolet are of opinion that it signifies slumber, or sleepe, ra­ther than compunction, yet seeing that Chryso­stome, Origen, and Theophylact, who best knew the signification of the word, and the Scriptures also used the word in this sense, Acts 2.27. They were pricked in their hearts, I thinke it had not beene amisse, if it had beene rendred, the spirit of compunction. And yet I hold the sense and [Page 146]meaning to bee all one, and Osiander gives a rea­son; because they are pricked and stirred, when they are called to the Gospel; but as men asleepe are loth to awake, my judgement is, that this spi­rit of slumber or compunction is the same, which Paul in 1 Tim. 4.2. cals, [...], a conscience burned with an hot iron, and that is all one with the spirit of giddinesse, and answers fitly to that in the seventh verse, [...]. I shall more fully expound the words, when I come to them in particular.

In the first proofe I note: 1. The judgement. 2. The Author. 3. The continuance. The judgement, the spirit of slumber: 1. Generall. 2. In two particulars, the excaecation of the eyes, the other the obturation and stopping of the eares. The author, he. God hath given, &c. The conti­nuance, to this day: of these in order; and first of the author, he, he hath given: Hardnesse of heart is brought upon man by God; yet say I, not by God onely; for there be three efficient causes of mans induration; Man, the Devill, and God. 1.The first cause of hardnesse of heart. The wicked hardens of his owne heart, so did Pharaoh, Exod. 7.13. Pharaoh hardened his heart, and did not let Israel goe. And Exod. 8.32. Pha­raoh hardened his heart at that time also; There­fore saith Moses to Israel, Harden your necks no more, Deut. 10.16. And 2 King. 17.14. The Lord bade them turne from their evill wayes, but they would not obey, but hardened their hearts and necks, like to the necks of their fathers, that did not beleeve in the Lord their God. And Ierem. 5.3. Thou [Page 147]hast stricken them, but they have not sorrowed; con­sumed them, but they have refused to receive corre­ction, and have made their faces harder than a stone; which phrase is frequent in the Prophet Ieremie, as in Ier. 7.26. They hardened their necks, and did worse than their fathers. And Ierem. 17.23. They made their necks stiffe and would not heare: by which it appeares, that ungodly and wicked men are a cause of their owne hardening, when they either oppose the truth acknowledged, or perse­vere in sinne against their conscience, as may bee seene in Cain, Pharaoh, Iudas, and the Iewes.

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

The third cause is God: for first,The third cause of hard­nese of heart. mans heart sends forth fire, Satan blowes it, and then God [Page 148]strikes on the anvill, and frames and disposeth everie thing to his owne will. The first and nee­rest cause is mans corruption, the Instigator and Tempter Satan, and God as a just Iudge. I will harden Pharaohs heart, saith God, Exod. 4.21. The Lord hardened the heart of Pharaoh, Exod. 9.12. And the Prophet Isay 63.17. questions thus with God, O Lord, why hast thou made us to erre from thy wayes, and hardened our hearts from thy feare: So God is said to give men over to a reprobate sense and reprobate minde, Rom. 1.28. To blinde, Isay 6.10. To deceive, Ezek. 14.9. If that Pro­phet be deceived, then I the Lord have deceived him; to put a lying spirit in the mouth of his Prophet, 1 King. 22.23. Behold the Lord hath put a lying spirit in the mouth of all these Prophets. Now how God doth harden and blinde is not agreed. Some say, that all those Scriptures, Hee hardened Pha­raohs heart, and hee gave them over to a reprobate minde, &c. are to be expounded, by the word of permitting, that God did suffer them to be done, and not without shew of Scripture, Psal. 81.12. They would not hearken; therefore I gave them up to the hardnesse of their heart, and let them walke in their owne counsells. And also from the speech of Barnabas and Paul, Acts 14.15, 16. when the people of Lystra would have sacrificed unto them, Why doe you these things? we be men as you are, who preach unto you the living God, who made all things, and in times past suffered the Gentiles to walke in their owne lusts; and when it is said, that God gave them over to doe such things as are not [Page 149]meet; they understand it, that God suffered them to doe such things as were not convenient, and that God hath no more to doe in hardening mans heart, than a man that stands upon the shore, and sees a ship to bee drowned when hee might have holpen it, which was the interpreta­tion of Iulian the Pelagian,August. contra lu [...]anum Pelag. lib. 5. cap. 3. as Augustine shew­eth. But Augustine shewes there, that God doth it not by patience alone, but by his patience, which implyes an action: for if he would not, for no reason would hee have permitted it. So that he doth not onely suffer it, but will it, for Gods permission is voluntarie, and he suffereth willing, not unwilling;See Calvin. Inst. lib. 1. cap. 18. se [...]. 2. God permits nothing against his will, so that when God suffers sin to be done, hee also wils it to be done.

Some say, that they must be expounded by the word of substracting. That God is no otherwise said to harden, or blinde, but by with-drawing his grace, which they that are blinded and har­dened are unworthy of: As the ship-man with­drawing his helpe, lets the ship be drowned, or a man that takes away the pillar that sustained the house, then the house fals of it selfe; and there bee two causes why God useth to withdraw his grace and spirit: sometimes to punish the un­thankfull that abuse his grace, sometimes that they might better acknowledge the necessitie of grace; that without it wee can doe nothing that is good, that wee may bee more enflamed with a desire of it, and embrace it joyfully when wee feele it; and for these causes God sometimes [Page 150]denies his servants the powerfull working of his Spirit, and suffers them to fall into foule sins, and that not onely in justice to punish former ingrati­tude, but also in mercie and for their good; both in the sight of our owne weaknesse, and in seeing the necessitie of Gods grace, and in making us more carefull not to abuse grace when we have it; So that God doth blinde when he takes away his light; for take away light, darknesse followes; take away grace, hardnesse followes: and there­fore Peter Martyr sayes; That God is such a cause of sinne, as is called in Philosophie, the re­moving prohibiting cause, that takes away the helpe by which they should bee kept from indu­ration; and though this bee somewhat, yet it is not all: for surely these sayings, God did harden, give over to a reprobate minde, lead into temptati­on, and encline the hearts of men, doe signifie some action of God in man.

Some come a little neerer and say, that God doth blinde and harden not by his owne, but by an outward act indirectly, that is, by proposing to the eyes and eares such objects whereby they should be softned, and enlightned, and reclaimed from sinne; but yet it comes to passe by their owne faults, that they are thereby blinded, and hardened, and plunged further into sinne: These objects are, the preaching of the Word, Sacra­craments, miracles, mercies, judgements. These God giveth to man for his good, and man turnes them to his owne destruction. As for ex­ample, God proposed the Word to Pharaoh by [Page 151] Aaron, miracles by Moses, by these his heart should have been softened, but by his owne fault, it became more hard; so were the Iewes at the preaching of Isay: And to this purpose saith God in Ierem. 6.21. I will lay stumbling blocks be­fore this people, the fathers and the sonnes shall fall upon them, the neighbour and the friend shall perish; Yet surely, though all this be true, it is not all the truth; for in the storie of Pharaoh I observe three things. 1. The preaching of the Word by Aaron. 2. The working of miracles by Moses. 3. The hid action of God in the heart of Pharaoh. And these three God did thus order; that Aaron should speake the word, Moses should doe miracles, but hee would reserve to himselfe the action of indu­ration; I will harden the heart of Pharaoh, Exod. 4.21. as if he should say, I will reserve that to my selfe: So that besides the outward objects of the Word, and miracles proposed by Moses and Aa­ron, there was an internall action of hardening wrought by God; not to goe still about the point, the conclusion is. God doth blinde, harden, and give over to a reprobate minde, not onely by suf­fering it, not onely by withdrawing his grace and helping hand, nor onely by proposing of out­ward objects, against which the wicked may stumble; but also by an inward and strange wor­king in the heart of man, and all these be acts of Gods just judgement, whereby hee punisheth mans sinne. So that hardnesse and excaecation in respect of it selfe is sinne, In respect of the conse­quents, the cause of sinne, and it is in respect of [Page 152] [...]God workes, is difficult; from the blame God is free, from the guilt he is also free: let man looke to both these. But the punishment of sinne being an act of his justice, hee acknowledgeth; and in the punishment note three things. 1. The matter wherewith a man is punished. 2. The contrarie­tie betweene the partie and the punishment. 3. The order of consequence; that where such an offence went before, such an evill shall follow, to make the offender feele the smart of it: In those punishments which be punishments onely and not sinnes, God is the Author of all things implyed. In those which be sinnes as well as pu­nishments, God is onely the Author of the order of consequence, and of the contrarietie betweene the punishments and the parties punished; as for example: Pride is punisht by envie; now envie is not of God. But there is a contrarietie betweene the soule of a proud man and it; which makes it bitter and afflictive, and there is an order of consequence, that where such a sinne went be­fore, there such a punishment should follow; This is of God: So that God workes in sinne. 1. Positively, as it is a physicall act. 2. Morally, as it is a just punishment of sin. 3. Permissively, as it is a sin, not by giving consent to the doing of it, but in not hindring it.

Yet in all this we doe not say that God is the author of sinne,Antid. in Rom. pag. 715. as Stapleton accuseth Calvin and Becanus, p. 6. who saith, that the God of the Cal­vinists is the author of sinne, nor as Bellar mine [Page 153] [...] Beza. First, that we say, God to be truly and pro­perly the cause of those sinnes, which men com­mit.De amissione gratiae et statu peccatt. Lib. 2. Cap 4. Secondly, that we say God truly & proper­ly to sinne. Thirdly, God alone truly to sinne; whereas Calvin holds the quite contrary.Ins [...]ut Lib. 1. Cap. 14. Sect. 16. & Lab. 2. Cap. 4. Sect. 2. Neminem indu­rat nis [...] [...]e [...]ò. Epist. 106. Non in [...]u [...]den­do malitiam, sed [...]b [...]r [...]endo gra­tiam. Aug. ad Sixtum Epist 105. But wee say that induration and excaecation bee just judgements of God. He hardens none but deserved­ly, saith Augustine; and in Calvins judgement there bee these parts to bee considered. First, the withdrawing of his divine helpe; Not by infu­sing malice, but by withdrawing grace. The pu­nishment of precedent sinne, when God takes away those helps of grace which formerly they had, and when man wants this help, of his owne accord hee rusheth into sinne. Hence Pharaos heart grew hard, because God would not give him grace to hearken to his ministers Moses and Aaron: And the Gentiles having their cogitations darkened; that is, God not enlightening them with his grace, they gave themselves over unto wan­tonnesse, and to worke all iniquity with greedinesse: Eph. 4.18.19. and this denying of grace is no sinne, because it doth not conferre grace.

Secondly, the delivering of man into the power of Satan, which is Gods just judgement upon man for sinne: as 1. King. 22.22. when hee bade Satan deceive the false Prophets. Thou shalt intice him, and prevaile, goe forth and doe so; and in this no sin; for Satan being the executioner of Gods anger and judgements, doth so plunge those that are turned over to him into eternall destruction, that [Page 154]he punisheth their former sinnes by making them commit greater than they did before: thus did God with the wicked people. Rom. 1.24. Be­cause they regarded not to know God; therefore God gave them over, that Sathan might punish them by driving them into greater sinnes than ever they had committed before.

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

Fourthly, the determination of sinne, when God will not suffer the wicked to goe on in sinne so farre as they desire, but sets them bounds that they cannot goe beyond; and as hee did with the [Page 155]seas, Iob 38.11. Hither shalt thou goe, as hee did with Sathan in the tempting of Iob, All that hee hath is in thy power, but upon himselfe put not forth thy hand, Iob 1.12. as hee did with Pharaoh, he suffered him to vex and persecute Israell: but when Pharaoh would have maliciously brought them backe againe, and intended more exquisite cruelty for them, then the Lord stayed him and stopt his passage, by bringing in the sea to drowne him and his host, Exod. 14. as hee did with Saul when he would have taken away Davids life, the Lord set downe how farre hee should proceed, to chase him from place to place, but not to death: By all which it appeares, that wee make not God to bee an idle looker on, which suffers every creature to doe what they will: But when God gives men over to bee blinded and hardned by Sathan, and suffers wicked men for a time to worke mischiefe, yet sets bounds and limitts to their rage and fury, and in the end wonderfully rescues his servants from trouble: This surely is not to doe nothing.

Fifthly, a reducing of the ends to the rule of justice. The bringing of some good out of evill, for though Sathan and wicked men propose their ends, the wicked that hee may serve his pleasures, the Devill that hee may destroy; yet such is the goodnesse of God,B [...]um est mala esse vel [...]ieri, alio­qu [...] sum [...]è bo­nus non permit­te [...]et ca ficri. Lo [...] hard. lib. 1. distinct. 46. that hee will never suffer evill to be done, if it were not to bring good out of it. It is good that evils be, or bee done, other­wise the most good God would not suffer them to bee done; and such is the wisdome of God, that out [Page 156]of worst things, he can chose the best ends; as for example, Iosephs brethen sold him for envy; but God sent him to prouide for his old father and his brethren, to preserve their lives. Gen. 45.5. So in the death of Christ, Sathan and the Iewes intended onely his death; but God turned it to the salvation of all that beleeve. As poyson is in it selfe evill, but the skilfull Physician by temper­ing it cures the sicke, and workes good out of it; So doth God with sinne. Shimei by cur­sing would shew his hatred of David; but God would make knowne the patience of David, which was good. Now these workes, as they pro­ceed from the next cause (man and the Devth) be evill; they be evill trees, which cannot bring forth good fruits: But as they proceed from the supreme cause, and (as hee brings good out of them) they are good. God and Satan will both have Ierusalem destroyed: But Sathan, that hee might bee avenged on them; God, that hee might punish their rebellion. Christ is delivered to death; the Iewes they doe it onely in malice; But God hath another end, the redemption and salvation of man, and therefore in Act. 4.28. Pilate and the Iewes & Gentiles gathered together to doe whatsoever thy hand and Councell had determi­ned. S.Enchirid ad Laurent. ca. 101. Augustine shewes how God & man may will the same thing, and God in willing it doth well, and yet man sinnes in willing it. The fa­ther of an ungratious child is sicke;Vt citius perve­niat ad haeredita­ [...]em pa [...]ris. Vu [...]t Deus j [...]s [...]e, fil u [...] i [...] pie. God will have him to die [...]n his just judgement: the sonne, That hee may sooner come to his fathers inheritance: God [Page 157]wills it justly, the sonne wickedly.

Albeit God doe order,Res mala non ha­bet [...]aulan essi cientem, sed de­si ie [...]. De [...] ta [...]e Dei Lib 12. cap 7. determinate and go­verne sinnes that be done, yet is he not properly the efficient cause of sinne. It was a good saying of Augustine, An evill thing hath no a cause effici­ent, but defficient, as the corruption of iudge­ment and the perversnesse of will; and further I say, that though the Papist accuseth us for ma­king God the author of sin, yet I will change my religion if I will not shew to any Romanist that will challenge me, that wee of this Church teach no otherwise than the Papists themselues have written, not onely out of Occam, Durand, and Bannes, but principally out of Thomas Aquinas, and Bellarmine himselfe.In R [...]m 9. Dea [...]ass. gratiae. lib. 2. Cap. 13. By a figure hee com­mands it, and incites men unto it, as a Huntsman sets the dog upon the Hare, by letting goe the slip. That God doth not onely permit the wic­ked to doe evill, nor onely forsake the godly, that the wicked may doe what they will against them: But he oversees their wills, he rules their wills, he governs their wills, nay he bowes and bends them by working invisibly in them, and not only inclines the will to one evill rather than to another, by permitting them to bee carried into one sinne and not into another, but also positive­ly, hee bends them by inclining them to one evill and turning them from another, occasionally and morally as hee speakes out of Thomas Aquinas. Let them looke well into these speeches and they shall finde that wee say no more than they; and if they would expound ours as candidly as [Page 158]their owne, there would bee small or no diffe­rence.

Briefly then we say first in generall, That God is not the author of sinne, but the devill and mans corrupt will, and the contrary we defie as blasphe­my. Secondly in particular, wee beleeve, that God wills nothing which is formerly sinne (but hee fulfills his good wills by our evill wills, as P. Lombard) as hee wills that which is good,Lib 1. Distinct. 48. but hates it rather; whence it followes, that hee in­spires it into no man, nor creates any corruption in our wills which was not there before, but for­bids it absolutely, within us by the light of his spirit, as Rom. 2.15. without, by the commande­ment, Thou shalt heare a word behinde thee saying, this is the way turne not out of it. Isay. 39.21. &c. The first entrance of sinne into the world, and the continuance of it in the world, was the vo­luntary action of mans will, God infusing no evill into him; for God is not the cause why man is worse: but that which God doth about and con­cerning sinne is contained in three actions. First, as the universall cause of all things hee sustaines mankinde, and upholds his being, yea the being & motion of all his actions good and bad: So that no man could either move to any action, or have being himselfe, if God sustained him not, as Act. 17.28. whence it followes, that the very positive act, which the schoolemen call the subject of sinne, and the materiall part of sin whereto sinne cleaveth, is of God in the same sort that all other actions of the creature are; & this proposition doth [Page 159] Zanchius well illustrate: A man rides upon a lame horse: in this action are two things, Motion and Halting; the motion is of man, man makes him move, but his halting is of himselfe: so in sinne, the action or motion is of God, but the deformity, of man himselfe.

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

Thirdly, hee ordinates the sinne, which is no­thing else but the directing of it in such manner as hee pleaseth, that it proceed no further, nor otherwise than his good pleasure willeth; some­times hee restraines it, that it shall reach no farther than hee willeth; sometimes he turnes it to another end than the person doing it thought of, he would Christ should suffer by the Iewes, he would not that the Iewes should slay him, as Lombard: Lib. 1. Distinct. 4 [...]. sometimes hee makes way for it to [Page 160]passe, that he may punish one sinne with another: and this is all that wee say touching this point, wherein when we say that God wills or workes, & positively ordaines it, wee meane it not of Gods formall will, but of these three inferiour actions, whereby hee governes it. A word of Vse, and proceed.

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

Secondly, Vse 2 it teacheth us to beware of un­thankfulnesse, lest it make God to withdraw his grace from us; for then wee cannot chuse but bee hardened; there is one grace above the rest, you have it: one thing to mollifie the heart, you have it: one blessing that surpasseth all others, you en­joy it, the preaching of the Gospell: You have had it when others have sate in darknesse, yea, you boast of your many and famous Preachers, you have Apolles, and Tertullus, and Gamaliel: But as little fruit is to be seene here as any where else, and as small respect to a Minister, or his message, as among any other people. Take heed, lest God strip you of this grace, and after the se­ven [Page 161]yeeres of plentie send seven of famine; after the full eares send some to devoure all that wee have sowen, and bring upon you that famine in Amos 8.11, 12. The ground that hath often had raine, and brings forth no fruit (if God once re­straine the raine and influence) is neere to be bur­ned, Heb. 6.8. Therefore let the Word worke upon you, and bee like a hammer that breakes your stony hearts, Ierem. 23.29. else will it worke as hammers doe upon anvils, make them harder; for the word shall prosper, it cannot bee preacht for nothing; if it softens not, then it hardens; if it reclaime not from sinne, then it drownes you in sinne, if it bring you not to holinesse, it will leave you in sinne excuselesse; if you profit not by it, yet when God shall come, you shall know that there hath beene a Prophet amongst you: If God punish one sinne with another, let man take heed. See Rom. 1.24. and 2 Thess. 2.10, 11. If you will not come out of sinne, God will let you fall into others, that you shall never come out. So I come from the Author to the judgement it selfe that is set downe.

1. In generall, the spirit of slumber. 2. In par­ticular, and they be two. 1. Eyes that they cannot see. 2. Eares that they cannot heare. To begin with the generall. Thomas Aquinas would have us read it compunction, and makes it to be two­fold. 1. Good, whereby man grieveth for sinne. 2. Evill, whereby man grieves at another mans good. But I will take the reading of Beza, that it is of amazement, or slumber: and as Isa. 19.14. [Page 162]It is called The spirit oferror, that is, an ill spirit that leads into error: So here, The spirit of slum­ber, that is, an ill spirit that possesseth their hearts with slumber and heavinesse; and it is such a hea­vinesse and astonishment, which takes away all sense, as Iunius. A lethargie, or such a heavinesse as God cast upon Adam, Gen. 2. as Paraeus. And this is the spirit wherewith the Iewes are posses­sed at this day, brought upon them by former sinne. Doct. The first thing that I observe is; That God punisheth one sinne with another. So did hee with the Gentiles, Rom. 1.24, 27. and 2 Thess. 2.10, 11. Because they beleeved not the truth; therefore God gave them over, and sent them strong delusions to be­leevelies: David committed adulterie and mur­ther, and God suffers one of his children to com­mit incest with another, one to murther another, 2 Sam. 13. Lot is drunken, and then committeth incest, a just punishment upon him, Gen. 19.30. I need no more but that in Psal. 81.12, 13. My people would not hearken, Israel would not obey: therefore I gave them over to their owne hearts lusts: pride, wantonnesse, lust, covetousnesse, discon­tent, murmuring, &c. which bee lusts of mans heart, and sinnes against God. See further, Prov. 22.14.

This Doctrine may bee a threefold cord to re­straine us from all kinde of sinne, and keepe us from doing one, for feare that bring another upon us: To keepe us from drinking, lest God plague us with uncleannesse, as he did Lot: and therefore God fore warnes us of it by Salomon, Prov. 23.31, [Page 163]32, 33. Take heed of uncleannesse, lest God punish it by suffering us to commit murther, as he did David, 2 Sam. 11. Take heed that we be not disobedient, lest God punish us, by giving us over to our owne lusts, as he did Israel, Psalm. 81.12. Take heed of an unbeleeving heart when the word is preached, lest God give us over to be­leeve lies, as 2 Thess. 2.10, 11. Take heed of do­ing any one, lest God punish it with another, and wee have two to answer for: But I come to the point.

It is an heavie judgement of God, Doct. that men have meanes to know God, and yet never bee better for them. See Isai. 29. from 9. to 13. These Iewes had the Prophets rising early and late, God sent them wise men, and Prophets, and Scribes; but you shall kill some of them, and others you shall per­secute from Citie to Citie, Matth. 23.34. and this judgement hee brings upon a people, when hee gives them up to fill up the measure of their sinnes, as vers. 32. Fulfill yee the measure of your fathers sinnes. How is that? Behold I send unto you, &c. The old world was sinfull, yet never fil­led up the measure of their sinnes, till they despi­sed Noah. Sodome, till they despised Lot. The Aegyptians, till they despised the meanes offered by Moses and Aaron. The Iewes, they slue Christ and the Apostles, and upon this followed the judgement. Then came the floud upon the old world, fire upon Sodome, the sea in upon Aegvpt, the spirit of slumber upon the Iewes. There cannot be a greater judgement, than to be [Page 164]strucke with a spirituall lethargie, that nothing will waken; to have hearts so hard, that nothing can soften them, to be like Epimenides in his cave, or like the famous sleepers in the time of the Em­perour De [...]ius, o [...] like Dionysius of Heraclea, &c. But this will better appeare in the two particu­lars, whereof the first is.

Eyes that they should not see;Salvian. Lib 2. The eyes of the body, which are fenestrae mentis, the windowes of the minde, should guide from corporall, and the eyes of the minde from spirituall dangers.Tria imp [...]iunt occulum. 1. Ten [...]brae, viz. peccata. 2. Humor con­cretus, viz. con­flu [...]us peco [...]to­rum. 3. Cura terrenorum. With the former they lookt cleere enough, not a mote in them; but in the eyes of their mindes there were great beames, that they could not see: Three things hinder the eye. 1. Darknesse, to wit, sinnes. 2. a Concrete humour, to wit, a concusse of sinnes. 3. The care for earthly things.

This Christ upbraided them with, I speake to them in parables; because seeing doe not see, &c. Matth. 13.13. which was a just judgement, saith Musculus, Quia cùm lo­quebat [...]r per­spicùe noluerunt intell [...]gire, in paenam jam lo­quitur obscurè. Because they would not understand when he spake cleerely, to their punishment hee now speaketh obscurely. And againe in Ioh. 12.40. He hath blinded their eyes, &c. Will you know a point by the way. When the Iewes bewrayed their blindnesse, that was in the time of Christ, the Prophets and Apostles, as Musculus observes, and hee gives this note upon it;Malum ingeni­um impiorum nunquā cl [...]riùs deprehenditur, qùam ub [...]lux veritatis splen­dere incipit. The ill disposi­tion of the wicked as never more clearely discerned, than where the light of the truth begins to shine. AsSplendente solenoctuae & vespertiliones naturae defectum ostendunt, sed noctè circum circa volitant & hae solae aves. The Sunne shining, the Owles and Bats shew the defect of their nature, but these birds alone in the [Page 165]night fly about here and there: So wicked men shew themselves most vile, when the best meanes are used to doe them good; when this light came into the world, then did this people bewray their blindnesse; when Christ preached powerfully, professed himselfe to bee the Messias, then did they most of all whet their malice and rage a­gainst him; when hee said I am of God, and would have instructed them in his divinitie, then they goe about to take him, Ioh. 7.30. When he taught that high mysterie, I and the Father are one, then they goe about to stone him, Ioh. 10.31. The more light they had, the more their blind­nesse appeared. In the night time all colours are alike, the foulest fogs and fens are not discerned from the crystall streames, but in the morning they are discerned. Reprobate men are never so bad, as when the best meanes are used to doe them good: Herod never worse, than when Iohn preaches against Herodias; till then all is well: but if hee lay a plaister to that sore, off goes his head.

Whence make a difference betweene the good and bad at the hearing of the word. The one trembles, and therefore onely is fit to heare, as Isay 66.5. Heare yee that tremble at my word. The other rages, as Zidkijah did with Michaiah, 1 King. 22.24. When this Sunne shines, the one is mollified like wax, the other hardened like clay; when the Law is read, the one melteth like the heart of Iosiah, 2 King. 22.19. the other is never harder than then, like as Pharaoh, the more [Page 166]miracles Moses wrought, and the more Aaron spake from God, the more hee was hardened: to be short, we may see here both the nature of the word, that it can discover a mans blindnesse, and finde out everie uncleane corner in his heart, as Heb. 4.12. It is a discerner of the thoughts and in­tents of the heart. Secondly, it is a marke to know a castaway by his hearing of the word; the see­ing the light makes him more blind, the hearing, more hard: Let them take heed then, that have heard so many Sermons against pride, and yet studie new tricks to cover foule carkasses more than ever they did: So many against neglect of the word, and now absent themselves more than ever they did: Against greedinesse, and yet wooe and sollicite the world more than ever they did. I will not say what I feare, not that they are repro­bates: But as old Iacob said of Simeon and Levi, Genes. 49.6. Into their secrets let not my soule come. I come a little neerer.

It is not,Eruit illis [...]cu­los, Soto in Rom. 11. He hath pluckt out their eyes, that they should not see: But though hee give other eyes to to see, hee gives them eyes that they should not see, a greater judgement than if hee had quite ta­ken away their eyes:Qui privati sunt oculis non possunt videndo seduci. For, They that have no eyes cannot be seduced by seeing: But the purblinde, though he have eyes and see somewhat, as hee in Mark. 8.24. Menlike trees, is many times more wronged by seeing, than if he were quite blinde; for so our Saviour tels this people, in Ioh. 9.41. If yee were blinde, yee should not have sinne; but now you see, therefore your sinne remaines. They [Page 167]had eyes to see cor [...]icem Legis, the barke and out­side of the Law; sed non penetrabant oculi corum ad medullam, but their eyes pierced not to the marrow thereof. The points are many. 1. That the word, which is the best salve for some mens eyes, doth take away the sight of others, yet the fault is not in the word, but in themselves:Non crimen Phoebus, noctua crimen habet. The fault is not in the Sunne, but in the Owle. 2. When God gives a blessing, as eyes to see, and men abuse it, and regard not, God in justice deprives them of the use of it: So in the Word and the Ministers, which is the note of Anselmus.

But the note which I insist on is,Observat. that they saw his miracles and beleeved not. The eyes of their body saw him doe those works, which none could doe but God, and by delegation from him, as healing the sicke, cleansing Lepers, raising the dead; yet they smoaked out the eyes of their un­derstandings, that it might not sinke into their hearts, and for all that they saw, they beleeved him not; and therefore God in judgement casts such a mist upon their understanding, that now they cannot see though they would, and such a distemper is now in their eyes, that the sight not onely failes but deceives them, and seduceth them; their eyes are not onely darke and see not, but deceitfull and seducing, making them thinke that they see what is right, when they see it not, which I thinke to bee here meant: and therefore Christ in Ioh. 12.40. addes these words (not un­derstand with their hearts) from whence the point may be.

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

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

Eares that they should not heare.] In Pro. 20.12. God hath made both these, the eye to see, and the care to heare. These Iewes have them, but neither see nor heare: God hath made man two eares for two reasons, First,Vt [...] actliu [...]. That words may more easily be gathered; as L [...]l intius of Gods workmanship. Chap. 8. Secondly,Qua spo [...]tet du­pla ad disciphnā Consequen [...]am au [...]nt, cum urā linguim dederit, ut meminerimus pau toraci enda plura audienda. Because we must heare with a double care to the attaining if learning, where­as hee gave but one tongue, that wee might re­member, that sewer things are to bee spoken, more to bee heard. As Basil in his booke of virgi­nitie; and though the eyes be the organ of a most excellent sence, of seeing the workmanship and wonders of God, yet the eare is more needfull,Institut. Lib. 3. Cap 9. because as Lactautius saith, Learning and wis­dome [Page 170]is perceived by the eares alone; not by the eyes alone. It is a great misery to be blinde, for then he sees not Gods workmanship; but greater misery to want the hearing, because then they cannot heare of their Saviour, nor of eternall life. Thomas Aquinas tells us, that outwardly they could heare and perceive well enough; but the judgement was, they did not heare with fruit. as Deut. 29.4.3.6. You have seene the great ten­tations, the miracles and wonders, how I led you sortie yeares in the wildernesse, your cloathes waxed not old on your backes, nor your shooes, yet you want a heart to perceive, and eyes to see, and eares to heare untill this day. The first thing that I ob­serve, I comprize in these tearmes. Doct.

It is a misery unspeakeable to heare the mysteries of salvation, and bee no better for it; for hearing without obedience hath no blessing: he onely that so heares the will of God to doe it shall en­ter into the kingdome, Matth. 7.21. shall bee blessed, Luke 11.28. shall bee justified before God. Rom. 2.13. But the hearers otherwise, if they looke for any mercy from God, they doe but deceive themselves, Iames 1.22.Ille [...]crè a [...]dis, qui mo [...]bus non contrad cit. In quatuor Evan. [...] 29. Hee beares a­right, that in his manners doth not contradict it, saith Gregory. F [...]de [...]ni presi. [...]u, [...]vita pra [...]a est. Chrys st in lib. Homd [...] Faith profits nothing, if the life be wicked. Frus [...] a audit qui non amat. Encl [...] Cap. 17. He leares in vaint, that loves not, saith Augustine. Grave estse ca­tum non [...] sse quoctsac as, [...] a­vnis nonseetsse qu [...] [...]. De [...]ss [...] [...] Lib. 2 20. It is a great sinne not to know that which thou doest, a greater not to do what thou knowest, saith Ambrose. I here be three kindes of bad hearers, in Mat. 13. every one of them miscrable. The first compared to stores, and the stones are cast cut of the vine­yard, [Page 171]in Isa. 5.2. The second to thornes, and thornes are to bee burned, Heb. 6.8. The third, to the way side, and that is a double misery. First, the way is ever left without the hedge, and with­out defence. Secondly, it is troden under soot of all passengers; Woe be to thee Chorazim, woe be to thee Bethsaida: for if these workes had beene done in Tyre and Sidon, &c. and Wee to thee Capernaum; for if these workes, were done in Sodome, &c. Mat. 11.21. These three Cities, Chorazim, Bethsai­da, and Capernaum were Cities of Galilee; very fruitfull, by reason they were neere to Iordan, which made them as rich as Nilus doth the coun­try of Egypt;Ioachi [...] us, Vadianus. not farre from the lake of Genne­zareth, where Christ often preached, and where most of his great workes were done, as Mat. 11.21. Out of Bethsaida he called his first disciples, Peter, Andrew and Philip: In Capernaum he did many miracles, hee preacht almost every Sabbath day, and made them astonished at his doctrine, Luke 4.31. and because they had all this meanes, heard all this preaching; the refore is their case more miserable, and their judgement heavier than that of Sodome and Gomorrah.Gratiu [...] eos punit Deminus q [...] plura percepe­rant dona. The Lord punish­eth those more, who have received more gifts, saith Ferus. To whom God gives much, of him hee requires much: hee requires either a larger fruit, or a larger punishment. Hearing without profit is the forerunner of Gods wrath and destruction; As the sonnes of Eli obeyed not the voyce of their fa­ther, because the Lord would slay them. 1. Sam. 2.25. I cannot reade without astonishment. Ier. 7. from [Page 174]13. to 17. I rose up earely and spoke unto you, but you would not heare; therefore I will doe unto you as unto Shilo: I will cast you out of my sight, and then he speakes to the Prophet. 16. Thoushalt not pray for this people, nor lift up a cry for them, nor intreat, for I will not heare thee; and from 25. to 28. Since your fathers came out of Egypt to this day: I have sent my Prophets rising early, but you would not obey. Therefore the carkases of this people shall bee meat for the beasts and fowles, and none shall fray them away, and I will make to cease the voyce of mirth and gladnesse, vers. 34. I will forbeare the application, desiring that if ever you remembred a lesson, remember this and apply it to your selves; and give mee not occasion whensoever I shall leave you, to say as it is said of the sigtree in Luke 13.7. This three yeares have I preached, and sought fruit of this figtree, and finde none. God forbid, but that when Peter shall bring the converted Iewes, Paul the converted Gentiles, Andrew couverted Achia, Iohn converted Asia, Thomas cōverted India,In quatuor Evangelia. Homil. 17. as Gregory speaketh, when Augustine the men of Hyppo, Cyprian the people of Carthage, Hierome the people of Stridon; and when all the faithfull shepherds shall bring to God at the last day the soules they have wonne, and the sheepe they have kept, and fed: God forbid, but I may bring many of you with me, and say unto the Lord, as Heb. 2.13. Behold Lord here am I, and the children whom thou hast given me. I descend to one point more.

If God give good meanes, and mans contemne [Page 173]them, then though God take not away the meanes, yet [...]ee denies them grace to profit by them; God gives meat, and yet denies it the blessing of feeding, filling, and strengthening; as in Hag. 1.6. nay hee makes meats as poyson, light deceitfull, physicke hurtfull, the word the savour of death, as above. What good newes the cares might have brought to the Iewes by Christs preaching; yet because they regarded them not, now they cannot profit, though they doe heare him. Hee often preached the word, which might have wrought faith in them; they contemne it, and therefore now they get no benefit, though their cares be open to it: They might have profited by seeing his miracles; but because they would not before, now they cannot. God at this day in ma­ny places continues to men the gift of hearing, and amongst them the blessing of preaching; yet it is a just judgement, that though they heare, yet they understand not, and though the word bee preached, yet they profit not; as when Isay preacht, in Isay 6.10. the hearts of the people were heavie, and Isay 49.4. I have laboured in vaine, I have spent my strength in vaine and for no­thing. and verse 5. I shall be glorious, though Israell bee not gathered. But I passe it over, and adde a word of the last.

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

God doth never so utterly cast off a people, Doct. but [Page 170] [...] [Page 171] [...] [Page 174] [...] [Page 173] [...] [Page 174]when they turne unto him, hee will receive them. What people in all likely hood farther gone than the men of Ephraim, which willingly followed the commandement, viz. of Ieroboam? Hos. 5.11. And when God shewed that they were sicke, and would have them come to him to be cured; Then Ephraim went unto Ashur, and sent unto Iareb the King of Assyria. Hoc accedit ad superio [...]a pec­cata. This was added to their former sinnes, saith Mercer on Hosea. Yet if there bee a come, let us returne, then after two dayes will hee revive them; and the third day they shall live, Hos. 6.2. Or what citie so farre gone as Ierusalem, she justified Sodome and Samaria, Ezek. 16.51. She sinned so much, Tantum p [...]cca­vit, ut et Sodo­m [...] comparata justa videatur. Contra Faust. Manich. haer. lib. 22. cap. 61. that Sodome compared with her might seeme righteous, as Augustine. Yet if shee would turne, the Lord would gather her as a hen, &c. Matth. 23. Or what man so farre gone as Manasses, 2 Chron. 33.6. Hee built altars to strange Gods, he sacrificed his sonnes to Moloch, hee gave himselfe to witchcrast, charming, and sorcerie, he used them that had familiar spirits, and hee did evill in the sight of the Lord to anger him; yet when he was in tribulation, and prayed, and humbled himselfe greatly, then the Lord heard him, and was entreated, and he knew that the Lord was God, at vers. 12, & 13. There be yet two points moe. 1. When God layes a plague upon a people, he determines how long it shall lie upon them, and that no man knowes. 2. Great and crying sinnes have long and lasting pun shments. The sinne of these Iewes was great, and their plague hath lasted towards 1600. [Page 175]yeeres, and how long it shall yet last, God only knowes. But I passe these, and come to the se­cond testimony cited out of David, at the ninth verse.

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

IT is taken from Psal. 69.22. wherein David complaines of the calamities and oppression which he endured; and in himselfe (as in a type or figure) foretels what the Iewes would doe to Christ and his members, as vers. 20, 21. I looked for some to have pitie on me, but there was none, neither found I any to comfort me; They gave me gall to eat, &c. In the citing of which Text, S. Origen observes, that the Apostle doth not precisely tie himselfe to the Prophets words; But addes somewhat unto them, as [...], for a trap, or net. And though the new translation adde those words, yet surely there is no word in the Hebrew Text to yeeld it. Secondly, Paul addes, [...], for a recompence. Whereas it is in the Hebrew Lemochesh, for a stumbling blocke, and no more. But to passe these discordances in the reading; I come to the words, which are a bed-roll, or long catalogue of heavie judgements [Page 176]that God laid upon the nation of the Iewes, and they are in number three. The first lights upon their table, the second upon their eyes, and the third upon their backes. Vpon their table, foure. 1. [...], a snare. 2. [...], a trap. 3. [...], a stumbling blocke. 4. [...], a recom­compence of their wickednesse. The second up­on their eyes, blindnesse and darknesse. The third upon their backes, stooping and crooked­nesse. I begin with the first, and there must first enquire what we must understand by table.

By table, Origen, and Soto, and the most part of Interpreters meane the Scriptures, which be­came a snare unto them, in that they perverted them to their owne hurt: as where the Scripture speakes of a deliverer, which was to bee under­stood of a spirituall deliverer from sinne; they dreamed of a temporall deliverer of their nation, & of an earthly glory. Haymo & some others, that their table is Collatio verborum in mensa: Their meetings and conference to take Christ: whereat they did but lay snares to take themselves. Ly­ranus doth distinguish these three, their table be­came a snare in perverting the Scriptures, a trap, when they were taken by Titus and Vespatian, and a scandall to the infamy and disgrace of their nation; Their nobles were put to a shamefull death by the Romans: But rather I subscribe unto Chrysoslome, who understands by table, Omnes Iudaeorum delicias, their prosperity, their publike state,Quidquid est in vita optabile & beatum, &c. Calv. in Rem. 11. their temple; unto Calvin, Whatsoever is desireable and blessed in this life, he gives them to [Page 177]their ruine and destruction. To P. Martyr, who tearmes it an elegant allegory, wherein is signi­fied, that whatsoever is sweet and acceptable be­comes dangerous, and deadly. At the table they use to be cheerfull in the lawfull use of Gods crea­tures, to reioyce in the society of friends; And if Varro may bee beleeved, it is mensa, a table, quasi mesa, a mediatrix betweene men: Now this table (which should be ioyfull and pleasant) is become deadly and pernicious. To be short, the table is that wherein a man doth either take pleasure, or hopes for it; as when Pompey was overthrowen in the Pharsalian fields; Aegyptus and Ptolomaeus were his table: for there he thought to have helpe and succour, but there he lost his head. The table of the Iewes was their place, Nation, dignity: The table of the Roman Church, the name of the Church, Councells, Fathers, the splendor and pompe of the ceremonies. Secondly, it is,Non estoptantis sed prophetantis, ut non fint, sed quia fiet. In Psal. 69. Let their table be made, which let it bee made; It is of one not desiring, but prophesying it; not that it may be done, but because it shall be done: as Augustine expoundeth it. I descend to the point.

First, Doct. God makes the best things that the wicked enioy, to turne to the destruction and fall of those that have them; what had this nation so good as the oracles of God? or wherein can a Nation enioy a greater blessing than that? Here they may finde Christ, and life eternall, Iohn 5.39. By this they may increase the length of their daies, and their yeares & prosperity, Prov. 3.2. out of this they may take pibles (as David did out of the brooke) to [Page 178]wound the brasen forehead of sinne. This is the treasure of knowledge,Epist. ad Pau­linum. Convivium sa­pientiae, singuli librisingula ser­cula. Offic. lib. 1. Cap. 22. as Hieronie speaketh; & A banquet of wisdome, how many bookes, so many mes­ses, saith Ambrose. They are like to Tagus in Lu­sitania, or Ganges in India, which the Scripture calls Pishon whose very sand and gravell is gold, yet when the Iew seekes Christ in them, he falls into mazes and labyrinths, and loseth himselfe; when hee should feast at this table, his meat be­comes his poyson, the savour of it kills him, for it is the savour of death unto him; when hee seekes for gold, he is blindfolded and slips into a pit; for the veile is over his face, 2. Cor. 3.15. That which should be his Pilot, is like Ignis fatuus to seduce him; that which should bee like Ale­xanders sword to dissolve Gordian knots, or like Ariadnes threed, wherewith she holp Thesus out the labyrinth, became a snare to intangle them, a stumbling blocke, Ier. 6.21. What doth a man delight in so much as his riches? they are his strong hold, Prov. 10.15. his strong City, and a high wall in his imagination, Prov. 18.11. The ancient heathens called their great God Iupiter by the name of Pecunia, Aug. de civitate Dei lib. 7. cap. 12. money, because they a­dore and worship it as God: and surely, they bee good blessings in themselves, yet to ungodly men they bee but snares to take them, and feathers to choake them: the good they have will nor suffer them to profit by the word, for they choake it; the care of the world & deceitfulnesse of riches, &c. Marke 4.19. the care they have in getting and keeping them; Mammon makes them unable [Page 179]to serve God, Matth. 6.24. You cannot serve God and Mammon. Mammon in the Chaldee, and Mammon in the Syriack is all one with riches, as Hierome. In the Punick tongue (which is allyed to both the Hebrew and Chaldee) it is gaine, as Augustine affirmeth. They make men high minded, 1. Tim. 6.17. to forget God, Deut. 8.14.Serm. in monte Lib. 2. Serm. 35. Prosperity is more hurtfull to the minde, Periculosier pro­speritaes animo, quam adversitas corpori. August. in Psal. 41. than adver­sity to the body; and therefore Seneca; Nemo unquàm hostis tàm peri­culosus, quàm in improbos prospe­ritas sua. Epist. 39. No enemy so dangerous, as is against the wicked their owne prospe­rity; So you may say of honour,Mergit longa at (que) insignis he­norum pagina. Iuvenal in Sat. 10. Many climbe high, that they may breake their neckes with a greater fall. Runne thorow all that the wicked have, all wher­in they delight, all whereof they boast, all wher­to they trust, and it will hence appeare, that all these are but snares wherein they do intangle and hang themselves: their table a snare, their riches snares, their honours snares, the Word preached a snare to take them; and they may say of all their glory, as God said of the wicked Priests; You have beene as a snare on Mizpah, and a net spred up­on Tabor, Hos. 5.1. I come to the use.

First, Vse 1 see here the vaine comforts & reioycings of wicked men. In those things that they ioy most, they have no cause to reioyce at all: In their goods? alas, here is no cause of ioy, they are a snare to take them; how can they reioyce in that? In their coffers? alas, these bee golden setters to binde them; how can they reioyce in that? In their honours? alas, these are but a trap to deceive them, or a device to blow them up aloft, that they may bee bruised to powder with a greater [Page 180]fall, and therefore small cause to reioyce in that; In their wealth? alas, this is but their opportuni­tie to sinne, and strength to doe evill, and power to worke mischiefe, and liberty to heape sinne upon sinne, and wrath against the day of wrath; and what cause to reioyce in that? when they are in the midst of their friends, in the midst of their wealth, in the height of their honour, in the prime of their strength; then are they (though they know it not) in the midst of the snare, in the midst of their danger; they are snared and know it not,Deproviden. Lib. 7. entrapt and feele it not, they are intoxicate with that herb that Salvianus mentions, that makes them laugh at the point of death.

Secondly, Vse 2 see how sinne changes the condition and property of every thing that the wicked hath, and wherein hee delights: from a blessing upon him to a snare to choake him; from being a help in the way, it becomes a stumbling blocke to o­verthrow him. It alters the property of the word preached unto him, that in it selfe is the savour of life, but to him the savour of death, 2. Cor. 2.16. In it selfe the fountaine of wisdome, This is your wisdome and understanding, Deut. 4.6. But to a blinde Iew it is a stumbling blocke, and to the wic­ked Grecian the preaching of Christ is but foolish­nesse, 1. Cor. 1.23. It alters the condition of the heavens, which of themselves doe drop their dew, and of the earth, which of it selfe doth bring forth fruit: but sin makes the one as brasse, and the other as iron, Deut. 28.23. It alters the nature of goods, and makes those that in them­selves [Page 181]bee blessings to be the incentives of sinne, and the occasions of falling; and therefore if we would have ioy in any thing that we possesse, if a blessing upon what we have, and not snares and traps to intangle us, let us put off our sinnes, la­bour to be in Christ; for then onely have we them in the right use, then will they bee blessings and not snares to us.

Secondly, I observe out of Beza: That as unhap­py birds are there ensnared, & lose life, where they seeke to uphold it: So doe these Iewes, they lose life where they seeke it, they seeke it in the Law wherein they are ensnared, and there lose it. Doct. The point is, They that seeke life in the Law shall finde de­struction; the righteousnesse whereby we are saved is the Lord, Ier. 23.6. This is the name whereby you shall call him, the Lord our righteousnesse; not essentially, as Osiander, but effectually: in him have wee righteousnesse, Isay. 45.24. It is the imputed righteousnesse of Christ apprehended by faith, whereby we obtaine life, Rom. 4.24. And therefore Paul praies that hee may not be found in his owne righteousnesse, but clothed with the righ­teousnesse which is of God through faith; and there­fore durst not appeare in the righteousnesse of the Law, Phil. 3.9. In Christ there is purity of na­ture, answering for our corrupt nature. Secondly, integrity and obedience, answering for our disobe­dience. Thirdly, merit and passion that takes a­way our curse and torment; none of these can bee found in the Law: but the Law is an unsupporta­ble yoake, which neither we nor our fathers could [Page 182]beare: the strength of sinne 1. Cor. 15.56. the mi­nistration of damnation and death, 2. Cor. 3.7.9. how then can they finde life in it? And though Bellarmine say,stif. Lib. 2. that this proposition, Christs im­p [...]ted righteousnes is ours, is never read, neither in Scripture, nor Father; yet (as we have before shewed) it is a meere untruth.

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

For a recompence.] Doct. It yeelds a double note. 1. God repayes wrong done to Christ and his mem­bers in the same kinde that they were done. They wronged and used him unkindly in his meat, they gave him gall to cat, they gave him vinegar tod: inke mingled with gall, Matth. 27.34. And as they use Christ, so they used David before, who was a type of Christ, Psal. 69.20, 21. And now the Lord payes them in the same kinde; their table is a snare, and a net to take themselves. The Iewes had a Law, Levi. 24.19, 20. If a man cause a blemish in his neighbour, as he hath done, so shall it bee done to him Breach for breach, eye for eye, tooth for tooth; such a blemish as hee hath made, such shall bee repayed to him. Like to this is that of the Apostle, 2 Thess. 1.6. It is a righteous thing with God to recompence tri­bulation to them that trouble you. His qui vos [...] [...]nt [...]uj ste­ [...]am rependet [...]ictionem. * He repayeth just affliction to them that afflict you unjustly, saith Zan­chius. [Page 183]It was one of the Lawes of the twelve ta­bles a nong the Romans;Simembru [...] pit moum, v [...] [...]ssim [...]um, membrum. Aut. Geliu 20. Cap. 1. A [...]sta Etl Lib 2. Cap. If hee hath broken my member, in like manner let his member bee broken. And the Pythagoreans call it [...], simply just: But these were but temporall recom­pences, but God will pay affliction with eternall affliction; and though this may seeme hard, that God should afflict them for ever who affli­cted his sonne and servants but for a while; yet it is quite contrary: for God in punishing doth not so much respect the action, which is temporall, as the object against whom it is done, who is that eternall and immense good. Secondly, the will of sinners, which is for ever extended with their ma­lice; for if they did still live, they would still persecute them. Let them therefore see what they doe, who persecute the innocent. Vnto these let mee adde a most pregnant example of Adoni­bezok in Iudg. 6.7. Israel pursued Adonibezek, and caught him, and cut off the thumbs of his hands and his feet; And Adonibezok said, Seven kings (having the thumbs of their hand and feet cut off) gathered bread under my table; as [...]ave done, so hath God rewarded me: thus is that of Christ fulfilled, With what measure you mete unto others, it shall be measured unto you [...]g [...]ine. Matth. 7.2. and that of Habac. 2.8. Because thou hay spoyled many nations, all the remnant of the peopl shall speile thee. Take heed of wronging the people of God by disgraces, by oppression; by impo­verishing them, lest God in the same kind reward you seven fold into your bosomes.

[Page 184]2. The Lord doth punish the sinnes of men by the best things that they have: Sometimes by their children, Doct. as Eli, 1 Sam. 2.22. And Davids sin in Amnon, and Thamar, and Absalom; but espe­cially wicked men, that they may say as it was said of the Emperour Antoninus; Antoninum fu­isse soelitem si nullum reliquis­set filium. Bu­cholcer. in Ann. Dom. 181. Hist. nat. lib. 34. cap. 8. Antoninus had beene happie if he had left never a sonne. Sometimes in their wits, which God turnes as the edge and point of a weapon against themselves; such was the wit of Achitophel. And Plinius reports of one Perillus an Athenian, who framed for the Tyrant Phalaris a brazen Bull, wherein men be­ing tormented, should low like Oxen, not speake like men, his wit proved his death; for himselfe was the first that died in it: Sometimes in their wealth, hee makes the rust of it to bee a witnesse against them, and to eat their flesh like fire, Iam. 5.3. There is since Adams fall in everie creature a poyson and a curse. Since God cursed the earth, which to a good man is taken away, and all that hee hath is sanctified by the word and prayer, 1 Tim. 4.5. But the wicked (because no wicked man can pray) have alwayes the curse and poyson with it. So I come from the judge­ment on their tables, to the eyes and backes.

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

WHat an heavie judgement this is, you may perceive by the former; there is laid for them a snare, a [Page 185]trap, a stumbling blocke, this were fearefull e­nough, though they had eyes to looke well about them; But to have these snares laid for them, and they want eyes to see them, is most miserable; though there bee snares laid, and a man have eyes to see and looke about, hee may prevent them.

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

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

Which should move us to make high account [Page 187]of Gods ordinances whilest we enjoy them, and embrace the truth of the Gospell with ardent love, walking in the light thereof in all holinesse of conversation, whilest it shineth unto us, lest the Lord in his righteous judgement cause our Sunne to set at noone-day, and leave us to grope in that Aegyptian darknesse of Poperie and super­stition, and because we will not retaine the love of the truth that wee may bee saved, doe send us strong delusions, that wee shall beleeve lies, as the Apostle threatneth, 2 Thess. 2.10, 11.

Secondly, observe from hence, [...]. That God puni­sheth them, who resect and persecute Christ with spi­rituall blindnesse, so as they doe they know not what, and goe they know not whither. Thus the Priests and Pharisies refusing to retaine Christ as the Messias and Saviour of the world, were so blin­ded in their understanding, that though this Sun of righteousnesse shined unto them most cleerely, both in the light of his doctrine and divine mira­cles, yet they neither could nor would discerne and acknowledge him. Yea, being utterly blin­ded with bruitish rage, they take occasion by his miracles the more to traduce and slander him, saying, This fellow casteth out Devills by Beelzebub the Prince of Devils, Matth. 12.24. Yea, even to persecute him to the verie death; for when hee had raised Lazarus from the dead, though their consciences were convinced with the [...]acle, yet presently they conspir his death, Ioh. 11.47. And surely they must needs be bruitishly blinde, that reject Christ, seeing be is the light of the [Page 188]world, and they who are opposite to him must needs live in darknesse and shadow of death. He is the wisdome of his Father, and in him are hid all the treasures of wisdome and knowledge, Col. 2.3. And what then can bee in those that ma­ligne and refuse him, but blinde furie, folly, and madnesse?

The which should serve for the terror of all those that oppose and persecute Christ, Vse 1 either in his truth or in his members, seeing hereby they bring upon themselves this blindnesse of minde, which is above others a most fearfull judgement. So Deut. 28.28, 29. The Lord shall smite thee with madnesse, and blindnesse, and astonishment of heart: And thou shalt grope at noone-dayes, as the blinde gropeth in darknesse. And how great this punishment is, wee may in part discerne, if wee compare it with bodily blindnesse, which never­thelesse is incomparably lesse evill than it. For like the blinde man, hee that wanteth the light and sight of the minde cannot guide himselfe in his wayes, but is ready everie step to erre and goe astray into the by-wayes of error and sinne; he is apt to stumble at everie stone of offence that lieth in his way, and so to fall into ruine and perdition; he is in danger to slip into everie hole, and to fall into everie pit which the enemies of his salvation doe dig for him, to be catched in everie trap and snare of tentation that is laid in his way; he can­not discerne betweene the faire and sure path of holinesse and righteousnesse, and the foule sloughes and deepe ditches of sinfull corruptions [Page 189]till he fall into them; he is ready to run into bri­ars & bushes, and obnoxious to all injuries which the enemies of his salvation shall be pleased to offer unto him. They may rob him of all he hath, and hee cannot avoyd them; they may deceive him with any bait, and he cannot discerne them, yea, they may wound and stab him to the heart, and hee cannot defend himselfe from their rage and violence. We have an example of this hea­vie judgement in Pharaoh, who being smitten with this spirituall blindnesse, thought that hee then did most wisely, when like a Bedlam hee went on in that way, which exposed him and his people to Gods searefull plagues, and at the last brought them to utter destruction. So Paul be­fore his conversion, had his minde so blinded, that when like a mad man he raged against Christ in his members, he supposed that herein hee did God good service, Acts 26.11. And so bruitishly blinde were the Priests and Pharisies, that they thought it was the onely meanes to bring safetie to their people, to kill their Saviour, Ioh. 11.48, 51. which afterwards proved to bee the cause of their destruction and utter desolation.

Againe, Vse 2 wee unto whom God hath given this grace to receive Christ by faith, as our Saviour and Redeemer, may hence learne to be thankfull unto God for delivering us from this heavie judgement, which to this day lieth still heavie upon his ancient people; and for the inlightning of our mindes with the saving knowledge of his truth. The which our thankfulnesse wee must [Page 190]approve to bee unsained, by walking according to this light of knowledge, in the wayes of holi­nesse and righteousnesse, that wee may glorifie him who hath beene so gracious unto us.

Finally, Vse 3 it should make us pitifull and compas­sionate towards those that lye under this heavie judgement of spirituall blindnesse, and especially the people of the Iewes, and to pray earnestly that they may bee enlightned with the saving knowledge of God, his Christ, and holy Gospell. For if their case bee to bee pitied and lamented, who through bodily blindnesse run into innume­rable mischiefes, and fal at last into a deepe gulph without hope of recoverie, how much more should we pitie and bewaile their miserable con­dition, who through spirituall blindnesse plunge themselves for the present into farre greater evils, and at last fall irrecoverably into the pit of ever­lasting destruction? Neither let their furie and faultinesse, in opposing Christ in his truth and members, lessen our pitie, but rather increase it. For what can they doe otherwise, so long as they are under this heavie judgement of spirituall blindnesse? What can be expected of mad men, but the fruits and effects of folly and phrensie? Who is angrie with a blinde man, because hee goeth out of his way, or stumbleth at everie blocke, or falleth into everie pit and ditch, or is mislead by everie false guide, or exposed to the wrongs and outrages of everie malicious enemie? Yea, who doth not pitie him in all or any of these miseries, and laboureth not that hee may either [Page 191]prevent, or be delivered out of them? And how much more then should wee stand thus affected towards those who lye under the punishments of spirituall phrensie and blindnesse, which without all comparison are greater than the other, and much more durable and desperate?

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

And bow downe their backes alway.] Exposition. In which consider, 1. The judgement it selfe: 2. The continuance of it. The judgement is expressed like the former, in a metaphoricall speech taken from the body; where consider, 1. the matter, and 2. the māner of it. The matter is their utter weak­ning, and disabling to all good actions spirituall, civill, and corporall, inward, and outward. For the Hebrewes seat the chiefe strength of man in his back and loynes, which being broken, bowed, and buckled together, he is thereby made utterly un­fit for any actions and employment. So that the meaning is as if hee had said; Disable them wholly unto all holy and Christian duties, so as they may have neither power not will to performe any holy service unto God, to receive Christ as their Lord, or to yeeld unto him obedience as to their Sovereigne; let them bow downe under the intolerable burthen of their sinnes (especially that of crucifying their Saviour) without ease or comfort. Deprive their state of all strength, and [Page 192]pull out of their hands all civill government, which they have abused to Gods dishonour, to the opposing of Christ in his Kingdome, and to the dammage and hurt of all his subjects and members: overthrow their whole policie and Common-wealth, subdue them as vassals and slaves to all their enemies, and make them wholly desolate. The which heavie judgements we see accordingly inflicted upon that Nation. For their Kingdome was quite overthrowen by Titus Vespasian, their politicke Lawes and government taken away, their cities and townes sacked and fired, their people for the most part slaughtered, and the remainder sold for slaves, and scattered among all Nations, under whose servitude they remaine in great scorne and reproach even unto this day. And thus also we see their backes bro­ken in respect of spirituall strength. For no Na­tion under Heaven is more desperately wicked, and averse to all goodnesse; none so maliciously opposite to Christ and his kingdome, whom they delight to disgrace with reproaches and blasphe­mies; none more given up to a reprobate minde, to couetousnesse, sordide basenesse, injustice, and all manner of deceit. A people separated from all nations, that they may bee the scorne of of all. And this is the matter of the judgement. The manner or qualitie of it is implyed by that phrase of bowing, or making crooked. For as those whose backes are broken and bowed, doe bend their faces downeward towards the earth, and are not able without great difficultie to lift them up [Page 193]towards heaven: So this nation being broken with Gods heavie judgements, & weakened in all their strength, spirituall and civill, had this heavie pu­nishment added to all the rest, that hereby like bruit beasts their faces were bowed towards the earth, ascribing all their calamities to worldly ac­cidents and inferiour causes, and never looking up unto God as the chiefe Author of them, that they might humble themselves under his mighty hād, see & acknowledge their sins, which were the cau­ses of these heavie judgements, and turning unto God by unfained repentance, might obtaine the pardon of them, reconciliation with God through Christ, and freedome from their punishments.

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

The points to bee observed from hence are these: Doct. 1. How much God hateth, and how severely he punisheth the sinne of infidelitie, whereby Christ the Saviour of the world is rejected; Seeing for this sinne principally the nation of the Iewes, who were so highly in Gods favour, and partakers of all the prerogatives of his Church and people, [Page 194]have beene rejected and fearefully punished, and that for the space of so many hundred yeares. Neither indeed can it be otherwise; for how can his sores but fester, that refuseth to apply that only plaster, whereby they may be cured? How can they but continue lost, and in the state of perdi­tion, who reject their only Saviour? How can they be reconciled unto God, that refuse to have any part in him in whom alone hee is well plea­sed? Finally, how should they but remaine under the guilt and condemnation of all their wicked­nesse, that having slaine the Lambe of God that taketh away the sins of the world, doe not repent of this their horrible impietie.

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

Secondly observe, Doct. That when wicked men abuse their power and authoritie, by opposing Christ in his Kingdome, and persecuting him either in himselfe or in his members, God will breake their backes, and deprive them of all their strength, that they may not [Page 195]for ever rage against his Anoynted, and offer vio­lence unto his Holy Ones. According to that, Psal. 2.9. Thou shalt breake them with a rod of iron, and dush them in peeces like a potters vessell.

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

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

In the first part of this Chapter, from the first to the end of the tenth verse, the Apostle hath shewed and proved, that the fall of the Iewes [Page 196]was not totall. And now in the latter part, from the eleventh verse to the end, hee proveth it should not bee finall. Vnto which hee maketh way by a Prolepsis or preoccupation, answering an objection which might be made by the Iewes against his former Doctrine to this purpose; If it be so as you say Paul, that God hath exposed the Iewes to those judgements foretold by the Prophet Isay and David, that is, brought them into such snares, laid stumbling blockes before them, blinded their eyes, and bowed and broken their backs, whereby they are utterly disabled to all good actions, civill, morall, and spirituall; then belike you conclude that their case is desperate, as being cast off by God without hope of recove­rie. Vnto which the Apostle replyeth, that though this were the state of the Iewes for a time, yet it should not be so for ever, but there should be a time (namely, when the fulnesse of the Gen­tiles was come in,) that they also should be called and added to the Church, that so both Iewes and Gentiles might make but one flocke, in one sheepfold, and under one Shepherd. From whence hee taketh occasion to exhort and admo­nish the Gentiles, that they should not insult over the Iewes, because they were chosen and these rejected, and to comfort the Iewes, seeing their rejection should not be finall, but they also in Gods good time should be converted, gathe­red into the Church and so saved. And this is the Coherence & maine scope of the Apostle in this last part of the Chapter. I come to the words themselves.

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

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

Whereby he acquitteth God from being such an one as delighted in the destruction of his owne people, and sheweth that the maine end at which hee aimed in their rejection, was not that they might bee destroyed and condemned; but partly to glorifie his justice, in punishing them justly for their infidelitie; and partly and chiefly to magnifie his mercie, in the effectuall calling [Page 198]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 propoūded by way of interroga­tiō, for the greater emphasis: I say then; have they stumbled, that they should fall? that is, have they so stumbled, according to the prediction of the Pro­phet, as that they shall fall finally, & never recover and rise againe. In which the Apostles meaning is not, as though hee would demand whether it was the intention of the Iewes to stumble that they might fall, or fall finally, that way hereby might bee made for the calling of the Gentiles; (for none are so foolish as purposely to stumble that they may fall, or to fall finally that others may rise) But his question is concerning Gods intention, whether it were his purpose and end that they should bee blinded and so stumble that they might fall finally into everlasting destruction: and this hee denieth as being a thing contrary to Gods nature, seeing hee delighteth not in the death and destruction of his creatures, but rather in exercising his mercy and goodnesse in their conversion and salvation, neither will hee who in his Law forbiddeth us to put a stumbling blocke before the blinde to cause them to fall,Levit. 19.14. himselfe put such a stumbling blocke before those that he hath first spiritually blinded, that thereby he may cause them to fall into the pit of everlasting de­struction. But he aimeth at farre other ends, that [Page 199]is, the calling of the Gentiles, and the recalling of the Iewes: yea, but will God doe evill that good may come of it? I answer, no. But there is no action in it selfe absolutely evill, which hath not some respect and relation of good in it. And so this, for howsoever this rejection was evill to them, yet not simply and absolutely evill in it selfe, seeing as it came from God, it was an act of his justice, whereby hee punished the Iewes for their infidelity and rebellion against Christ, whom by wicked hands they had crucified. Now as he justly punished the Iewes by blinding, hard­ning and rejecting them who had stumbled at Christ the corner stone, and so fallen into that fearefull sinne of crucifying with wicked hands the Lord of life, Act. 2.23. as Peter speaketh; so the Apostle here comforteth them by shewing that this punish­ment should not for over extend to all their po­sterity and to the whole nation, but that there would come a time when as they should be ingraf­fed into Christ the true vine and olive tree, as well as the Gentiles.

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

And first whereas he saith;Observat. I say then] I might observe with Chrysostome the Apostles wisdome,In hunc locum. [Page 200]in that when hee denounceth Gods fearefull judgements against the people of the Iewes, hee doth it in the words of the Prophet, but when he doth raise comforts against these terrors, he deli­vererth them in his owne words, because being a Preacher of the Gospell it better suited with his calling and profession to comfort than to terrifie: and also because by this course he might better winde himselfe into their love & affections, as be­ing a messenger of glad tidings,Rom. 10.15. that so affecting his person, they might more readily receive his doctrine. Vse. Which may teach us of the ministery the like Christian prudence; not to delight to be alwayes denouncing judgements and affrighting mens consciences with the terrors of the Law; seeing God is not so much to be found and heard, in these blustring windes and terrible earth­quakes, as in the still voyce: or if we discerne that these legall terrours are sometime necessary to worke humilitation in our hearts, and to make them more fit to flee out of themselves unto Christ, and to embrace the joyfull message of the Gospell; yet wee must not alwayes dwell upon them, as delighting to dilate on this theame, more than the state of the people necessarily requireth: and be sure that wee doe denounce judgements no further than wee have warrant for what we say out of the word, and as neere as wee can in the very phrase of the Scriptures. But I passe over this, and come to a second observation.

When carnall men heare the doctrine of Gods pre­destinatiou, Observat. they are ready to cast upon it this ca­lumnie [Page 201]and slander, [...] though wee should teach that when God reprobate [...] any, he doth in this decree principally aime at their destruction and condemna­tion; and so tyrannically delight in the perdition and torment of his creature. And this is the cause why the Apostle here propoundeth and answereth this objection, namely, that the Lord aimeth at farre other ends, that is, besides the glory of his owne justice, the calling also of the Gentiles, and the provoking of the Iewes to jealousie and emula­tion by their example. It is true, and wee must not denie it, that God by his long-suffering fitteth the vessels of wrath to destruction, Rom 9.22. that these like naturall bruit beasts are made to be taken and destroyed, 2 Pet. 2.12. yea that these men of old were ordained to this condemnation, as Iude spea­keth, vers. 4. But this is not Gods maine end at which he aimeth in their reprobation, but the ma­nifestation of the glory of his justice, and to shew his wrath and power in the punishing of sinne, as the Apostle Paul speaketh in the same place. Neither doth he absolutely ordaine men to de­struction, without any other thing comming be­tweene his decree and their condemnation; but only he decreeth to passe by them, to with-hold his grace which he is not bound to give, and to leave them to their owne sinfull corruptions; and so being left to themselves, and falling into all sin and wickednesse, they are justly by God in re­spect of their sinnes in a second place ordained to condemnation, as Iude affirmeth. And so the Apostle Peter joyneth both these together, name­ly, [Page 202] that they were made to be destroyed, and also that they shall utterly perish in their corruption. So that the perdition of the wicked is not the end at which God only or chiefly aimeth in their repro­bation; yea indeed if wee speake properly and distinctly, it is no end of it at all simply, abso­lutely and immediately, without respect and re­lation unto sinne, that commeth betweene the decree and the execution of it, but only an event which followeth upon the decree (though in some sort necessarily in respect of Gods purpose, and not any coaction of their will, who goe volunta­rily on in the way of perdition) seeing none can be saved whom he passeth by and doth not chuse unto salvation. In which sense the Evangelist saith, that at the preaching of Paul and Barnabas all they and they only who were ordained to life be­leeved, Act. 13.48.

The which should teach us, Vse. that whilest wee ascribe unto God the glory of his justice in pu­nishing of the wicked, that wee doe not rob him of the glory of his mercy and goodnes, as though he aimed in his decree at the destruction of his creatures, or tooke delight in their eternall tor­ments and finall condemnation, seeing this is quite contrary to his nature, as he hath described himselfe, Exod. 34.6. and to that which the Pro­phets say of him, namely that hee delighteth in mercie, Micah 7.18. Yea contrarie to his owne oath, Ezech. 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turne from his way and live. For if hee [Page 203]doe not willingly (that is, with an absolute will without a kinde of necessitie put upon his ju­stice by our sinnes) afflict us with temporall pu­nishments, then how much lesse with those that are intolerable and endlesse? Lam. 3.33.

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

From hence I observe; That men, Doct. through the carnall corruption of their sinfull nature, are apt to stumble at those things which in their owne nature should stay and support them, as namely Christ him­selfe, his Gospell and holy ordinances. For the Iewes here stumble at Christ, who was purposely sent to uphold and keepe them from falling. He was in himselfe the chiefe Corner-stone to support the whole building of his holy Temple and Church:Isa. 28.16. And they, through their infidelitie, make him to become unto them a stone of offence, at which many of them stumbled, and fell into the pit of perdition. According to Simeons prophecie, that he should bee set for the fall and rising of many in Is­rael, Luk. 2.34. Agreeable to that which Isay foretold of him long before; namely, that hee who was unto his Saints a Sanctuarie of safetie, should be for a stone and stumbling blocke, and for a rocke of offences to both the houses of Israel, for a gin and a snare to the inhabitants of Ierusalem. At which, Many among them shall stumble and fall, [Page 204]and be broken, and be snared, and be taken, Isa. 8.14, 15. The which prophecie the Apostle fitteth to the Iewes, Rom. 9.32. And as many stumble at this Corner stone, so also at his Word and Go­spell, as the Apostle Peter speaketh, 1 Pet. 2.8. The which as it is to the Iewes a stumbling blocke, so unto the Greekes foolishnesse, 1 Cor. 1.18, 23. Yea, not onely strangers and enemies, but even many that follow Christ in an outward profession, and boast themselves to bee his Disciples, yet when hee preacheth high and holy mysteries of his spirituall union with his Church, doe stumble and fall at this stone of offence, and take occasion thereby to leave and forsake him, Ioh. 6.60, 66. Yea, even his holy Apostles, through naturall blindnesse, did stumble at his heavenly doctrine; as Peter, when our Saviour foretold his passion, Matth. 16.22. And all the rest, when he taught them the unlawfulnes of being divorced, unlesse in the case of adulterie, Matth. 19.10. So when he taught with what difficultie rich men should bee saved, they so stumbled thereat, that they were astonished out of measure, Mark. 10.26. And thus when the Ministers of the word crosse mens corrupt humours, and convince them of their sinnes, they stumble at it, and will not en­dure them and their Ministerie. Moses is cast out of Pharaohs presence, when hee delivereth Gods message faithfully. Elias and Michaiah are counted Ahabs enemies, when they deale plainly with him, and tell him of his sinnes. The Iewes will not endure Ieremie, Ierem. 44. when hee crosseth their [Page 205]humour, and challenge him to be a false Prophet, who spake his owne word to them, and not the word of the Lord. Herod goeth on smoothly a good while, but when the Baptist reproved him for taking his brothers wife, he stumbleth at this stone, and is so incensed against him, that hee must lose his head for it. Thus also men make the word a stumbling blocke, when they make it a Sanctuarie to secure them in their sinnes, and countenance themselves in their wicked courses, by wresting and mis-applying of the Scriptures. So reprove some men for the abuse of the Sab­bath, shew them how God will blesse them that keepe it, out of Isa. 58. they quickly finde a stum­bling block to make them sinne, The Sabbath was made for man, and not man for the Sabbath. Tell wicked and voluptuous men, who spend their whole life in sinfull delights; that it will not hold out before God, nor stand in judgement: They reply; What, will you allow a Gentleman no recreation? must man live without all delight? The Scripture affords recreation; then everie place of Scripture that allowes any recreation, must be an Advocate to plead in defence of their voluptuous and wicked lives; and all this tossing and canvassing of Scripture is not a note of more wit, but of more wickednesse, and neere acquain­tance with the Devill. Such mens tongues are set on fire of Hell, and blowen by Satans stin­king breath; and when they have said what they are able, they doe but make their sin more grievous, their heart more hard, God more an­grie, [Page 206]themselves more justly and more deeply ac­cursed than before.

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

2. Observ. 2 In the question I note, that it is one thing to stumble, and another to fall: Some of these Iewes stumble, and yet doe not fall: The best may stumble, the reprobate onely doth fall finally: Tho­mas may doubt, David may lust, Peter may deny his Master, Paul may for a while persecute the Church, these bee dangerous slips and fals; yet when the night is past, and the light appeares, they rise againe; if their names bee once in the booke of life, they can never be put out.S quispian e­l [...] [...] percat, [...] Deus, [...]t nemo [...]ctorum perit. Aug. de corrupt. & grat. cap 7. If any of the elect perish then God is deceived, but not any of them perisheth, saith Austine. Ei si quispiam pereat, tum vi­tio h [...]ano vin­citur Deus. If any one perisheth, then God is overcome of human vice Ex Ierusalem illa non suit qui periit. Fspen [...]n 2 Tim. Out of that Ie­rusalem there was not one that perished, saith Espen­caeus. Non potest utru [...]q. verum esse, [...] predesti­nitur, & non salvetar. Lo [...]b. lib. 1. dij. 40. Both these cannot be true, that one should be elected, and not saved; sayes Lombard: and the reasons bee pregnant; 1. Gods immutabilitie. 2. Christs keeping of the elect. 3. Christs testi­mony, [Page 207] Ioh. 10. 4. The sealing of Gods cove­nant. But they that sinally fall, were eternally reprobated and ordained to it, Iude, vers. 4. For your better remembrance note these five propo­sitions. 1. There is a two-fold election. 2. Some seeme good, and to have faith, which have it not. 3. Hypocrites and unbeleevers may for a while be counted amongst the branches of Christs owne planting. 4. They are said sometimes in Scrip­ture to have faith, who make profession of the doctrine of faith, as 1 Tim. 4.1. sometimes when they have the gifts of miracles, as 1 Cor. 13.10. 5. The faith of the best of Gods elect may decay, and bee fearefully shaken, as above hath beene shewed.

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

God forbid, &c.] The answer is two-fold. 1. Negative, God forbid. 2. Affirmative, and that, 1. That the Gentiles might bee called in their steads. The other, That by the Gentiles adop­tion hee might provoke the Iewes to emulation. I begin with the negative, God forbid: As if hee should say, Farre be it from me to thinke, that ei­ther everie particular Iew should bee cast off, or the Nation cast off for ever; or that God in reje­cting [Page 208]them, should have no other respect, but even to see their fall, and keepe them downe, that they should never rise: for all are not rejected, himselfe was one. 2. The Nation not rejected for ever; for abundance of them shall bee called, vers. 12. And besides, God out of their fall, hath wrought the happinesse and rising of the Gen­tiles. The onely point that I select is this.

God never gives way to any evill (whether it bee sinne, Doct. or punishment) but he workes it to a good end, and brings one good or other out of it. In evill man hath one end, that hee may serve his pleasures; The Devill another, to draw him from obedi­ence to his God; and God hath a third, which is sometimes secret, but alwayes good; as in the selling of Ioseph; his brethren for envie, Gen. 37.11. But God sent him before for the preservation of Iacob, and to provide for him and his houshold, Genes. 45.5. The death of Christ in the intent of Satan and the Iewes, was onely his death, and to rid the Countrey of him: But God out of this intolerable evill workes the happinesse and salva­tion of all that beleeve: As poyson in it selfe is evill, yet by the art and skill of the Physician it is made a remedie against sicknesse. So God doth with evill,Ve de veneno fiat spirituale antidetum. Am­bros. de poenit. lib. 4. cap. 3. That of poyson may be made a spirituall antidote, saith Ambrose. God brings good out of Shimei's cursing, though hee shew his malice: But God workes patience in David, and made him hope that God would doe him good in stead of that cursing. It may be the Lord will looke upon my affliction, and doe mee good for his cursing this [Page 209]day, 2 Sam. 16.12. S. Augustine shewes how God and man doe [...]ill the same thing,Enchirid. ad Lawent. cap. 10 [...]. and yet the end of the one is evill, of the other good. A sonne desires the death of his father, which is e­vill; God to take him to him, an happinesse in­effably good. All evill is either sinne or punish­ment, God brings good out of both. So Lom­bard; It is good that evills be, or be done, Benum est mala esse [...]el fieri, ali­oquin summus bonus non per­mirteret ca fieri. Lombard. lib. 1. d stinct. 46. otherwise God the chiefest good, would not suffer them to bee done. Out of sinne he workes, 1. Acknowledge­ment of our wicked hearts and corrupted nature; and makes us to detest our selves for it. 2. Of our owne unability to stand against the assaults of sin, which are suggested by Satan, and makes us to magnifie Gods goodnesse, who keepes us from sinne, though not from all; whereas hee might in justice suffer us to fall into all sinnes as well as any. 3. It makes us to take speciall notice of the wilinesse of Satan, who notwithstanding wee la­bour to avoyd sinne, yet doth cunningly deceive us, and draw us to it, sometimes by the delight and pleasures of it, as Heb. 11.25. sometimes by colouring with the habit and cloake of vertue; and lastly with profit, as Achan, Iudas, Gehazi. 4. God by suffering us to sinne, makes us take notice of his mercie in sparing us. First, to teach us to magnifie him for sparing us when wee did sinne. Secondly, to give us hope that he will be mercifull still, and spare us, though by infirmitie we sinne againe. 5. Out of our sinnes he workes meeknesse in censuring and judging of others when they sinne, as we have done. Augustine [Page 210]saith, that God bringeth out of our sinnes these good effects,Aug. De Tr [...]t. lib. 13. cap 16. 1. Relictione [...] peccati, Forsaking of sin. 2. Probationem sidei, Triall of faith. 3. De­monstrationem miserae hujus vitae, Demonstration of this miserable life. 4. Vt vita illa ubi vera erit bea­titudo desideretur ardentiùs, & instantius inqutra­tur; That that life where shall bee true happinesse, may bee more ardently desired, and more earnestly sought for. Out of the evill of punishment hee works, 1. Knowledge of the Statues and Lawes of God, Psal. 119.71. Before I was afflicted I went astray. Vers. 67. But now I have learned thy Sta­tutes. Afflictior es pro­rum sunt [...] me­dia en [...]rum. Vt eo sere eni­ant, ubi adgi omm [...] non pos­sunt. Aug. ad Largum, Epist. 82. The note that Musculus gives is this, The afflictions of the godly are the remedies of their er­rours. Then it is their care, To come thither, where they cannot at all bee afflicted, saith Augustine. These bee testimonies of a good God, of an evill servant, saith Salvianus. 2. Humiliation for sin that brings it, as Lam. 3.20. 3. Deniall of all worldly pleasure, which is wrought in man by Gods speciall grace, as Heb. 11.25. As a little wormewood makes children forbeare their mo­thers breasts, so doth affliction weane from car­nall delights. 4. It makes us conformable to the glorious image of the Sonne of God; the Prince of our salvation was consecrated through afflicti­on, Heb. 2.10. And to that Image all the pre­destinate must be conformable, Rom. 8.29. But concerning this, I may say as the Philistines did of Sampsons riddle, Iudg. 14.1. How can sweet come out of that which is sowre, and meat out of the eater? So say worldlings, How can tribula­tion [Page 211]bring forth patience, and how can a light af­fliction cause unto us a most excellent weight of glory!

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

The prodigall sonne concludes not to returne till he was brought low by affliction: Hagar was proud in Abrahams house, but humble in the wil­dernesse: Ionah sleepes in the ship, but watcheth and prayes in the whales belly, Ionah 2.1. Ma­nasses lives in Ierusalem as a libertine; but bound in chaines at Babel, he turnes his heart to the Lord his God, 2 Chron. 33.11, 12. Corporall diseases inforced many in the Gospell to come to Christ, whereas others that enjoyed bodily health would never acknowledge him. The earth (if not tilled) beares nothing but thornes; the vines wax wilde if they be not pruned and cut: So would our wilde hearts overgrow with the noy­some weeds of unruly affections, if the Lord by a sanctified trouble should not manure them. I will adde no more but that example of Ioseph: Iacob [Page 212]sends him to Dothan to visit his brethren, Gen. 37.18. his brethren cast him into a pit, Reuben releeves him, the Midianites buy him and sell him to Potiphar, his mistresse accuses him, his master condemnes him; the Butler after long forgetfulnesse recommends him, and at last Pha­rao exalts him. What strange instruments are here, and how many hands about this one poore man of God! and yet never one of them looking to that which God proposed. So much of the negative: I proceed to the affirmative.

But through their fall.] Th. Aquin. in hunc locum. Tho. Aquinas produ­ceth that in the fourth of Iohn [Salvation is of the Iewes] to prove this, that the salvation of the Gentiles was occasionally by the fal of the Iewes, and makes a threefold interpretation; First, be­cause by their fault in killing Christ followed the redemption of the Gentiles. Secondly, because they refused the doctrine of Christ, which there­fore came to the Gentiles: Act. 13.46. Seeing you put the Gospell from you, and iudge your selves un­worthy of eternall life, wee turne to the Gentiles. Thirdly, because the Iewes (for falling from God) were dispersed thorow the world, and by that meanes brought the Scriptures and Word to the Gentiles: and to this purpose brings that Psal. 59.11. Kill them not, but scatter them. Se­condly, wee must not thinke that the fall of the Iewes was any cause, but only an occasion of the salvation of the Gentiles. Thirdly, there was no necessitie that the one people should be cast off, before the other could be received, for God might [Page 213]have called both at once. Fourthly, though the Iewes had not beene cast off, yet the Gentiles should have beene called, because there is no such dependencie as effects have upon their causes. The first thing that I collect is;

God works good for his servants by contrary and most unlikely meanes. Doct. It was a great worke that he opened the eyes of the blinde, but greater that he should doe it by the application of spittle and clay, meanes more like to put out the eyes of a seeing man, than to restore sight to a blinde man. Thus in the worke of creation, when there was nothing but Thou and Bohu upon the earth, and Choshec-panai Tehom, darknesse upon the face of the deepe, in Gen. 1.2. then did the Lord make Light of it. So in the worke of redemption, hee wrought by unlikelihoods and contraries, when by a cursed death he brought a happy life, by yeelding to death he overcame death, by his Crosse he won the Crowne, and through shame he ascended into glory. The same order he keeps in our second creation: he casts downe, that he may raise up; he kils, that he may make alive; he accuseth his children for sinne, that he may cause them to seeke remission; he troubleth their con­sciences, that he may speake peace unto them; and most commonly the meanes which he useth is contrary to the worke which he intends for his children. He sent on Abram a most fearfull dark­nesse, even then when he was to communicate unto him most joyfull light, Gen. 15.12. Hee wrastled with Iacob, and shooke him to and fro, [Page 214]even then when he was about to blesse him, Gen. 32. He strooke Paul with blindnesse, even then when he came to open his eyes, Act. 9. Some­times he frownes upon his beloved, as Ioseph upon his brethren, when with loving affection he is about to embrace them: he seemes angry at our prayers, and puts us backe with the woman of Canaan, when he is about to grant a favourable answer unto them.

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

Secondly, at the fall of the Iewes he takes oc­casion to call the Gentiles; from whence observe, That God watcheth any opportunitie, Doct. and takes all occasions to doe his children good. How gladly would he have taken occasion to have spared Ierusalem, when for one mans sake he would have spared it, Ier. 5.1. How passionatly did he affect the cure of Babylon, when he intreated her with as power­full oratory as the heavens were able to compose, and the Angels to utter, till she made this the burthen of her song, I will not be cured, Ier. 51.9. How did he watch an occasion to spare Sodome, when for ten mens sake he would have spared it. Gen. 18.32.Deus secat ut sanet. He cuts and sliceth our flesh, that he may have occasion of shew mercy in healing it. So Augustine on Matth. Ser. 15.Deus savit ut parcat Aug. in Matth. ser. 15. He casts into de­spaire, that he may shew mercy in sparing it. And [Page 215]in another place; He kils us, that wee may not die. And againe; He strikes to death, O [...]id [...]t ne neri­amur. Aug. in Iohan sern. 38. Aug. Confess. lib. 2. cap. 2. that he may have occasion to doe his servants good in restoring them to life. So that a man may fitly take up that speech of Themistocles when he was first banisht by the Greeke, and then highly honoured by the Per­sian; Wee had perished, if wee had not perished. Petiramus, nisi pertissemus. If Iob be naked, the Lord takes that occasion to cloath him; if the Shunamites childe be dead, the Lord quickly takes that occasion of shewing mer­cie, in quickning it.

These be the steps wherein our Father walkes, Vse. and you (that will be accounted sonnes) must learne to follow him, even to watch your times and opportunities, when, and where, and how you may expresse and doe some good to the fa­milie of the Saints and house of God. The Ma­gistrate must lie in wait for soules, to save them by governing: The Minister must lie in ambush for soules, to save them by preaching: The Iudge like good Othniel must watch his opportunitie to doe good in hearing and judging the causes: La­dies and Matrons must watch their opportunitie to doe good in hearing the afflicted: The Cour­tier (like Mordecai) must watch his time and op­portunitie to procure the peace and welfare of Gods people, by stopping the way against all ma­litious complaints and bils commenced against them. Let us watch occasion to doe good, if none be offered, devise occasion, and delight in doing them good, that you may be sonnes and children of that Father, who seekes and watches all op­portunities [Page 216]to doe good to you. I come to a third conclusion.

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

Which point may be a faire warning for us, Vse. [Page 217]who have thus long enjoyed the Gospell and the meanes of salvation; wee have heard wisdome cry in the streets; the Prophets have risen early, and wooed us with arguments full of passion: but may not the Lord say of us as he said of his vine­yard in Isa. 5.4. What could I doe for this people that I have not done? We were like Aegypt when the plague of mist and darknesse was upon it, even darknesse that might be felt, Exod. 10.21. and the Lord hath made us like Goshen, or like to those people that dwell under the poles, who have no night, but the Sunne still shining upon them.Blundevil. de Sphaera. lib. 20. Cap. 16. Wee were like the mountaines of Gilboa; but now the Lord hath watered us with the dew of heaven: wee were overgrowne with weeds, our fields brought forth nothing but cockle and dar­nell, sowen by popish husbandmen; but since that time, the Lord hath gathered out those weeds, and hath sowen amongst us the seed of the Gospell, and he yet continues to be kinde and good unto us, wee have our Churches open, the Lord holds out unto us a candle, like to that which Alexander held out to the Citie which he besieged; let us yeeld, and turne before the lampe be out, for feare the Gospell be removed from us to another people. What griefe did Israel con­ceive when they sate in Babylon, as they make their complaint and moane, Psal. 137. By the waters of Babylon wee sate downe and wept, &c. The same may befall us, and wee may be inforced to complaine with David, Psal. 84. that the case of the poorest creatures is better than ours; The [Page 218]sparrow hath found her an house, and the swallow a nest wherein she may lay her young. Nidificant, they build their nests, and prope altaria, neere the al­tars: Ego prohibeor, Calvin. ia Psal. 84. I am forbidden it, saith Cal­vin. Learne then, that if God gives meanes, em­brace it; if the word of salvation be preached, heare it; if the way to heaven be chalked out, fol­low it; if the Gospell be revealed, receive it with cheerefulnesse, and make much of it, that God may not take his mercy from us, nor bring that terrible famine threatned Amos 8.11. I come to one point more, which I comprise in this conclu­sion:

Wheresoever the Gospell is preached, Doct. there is salva­tion offered by God unto the people: how beautifull upon the mountaines are the feet of him that decla­reth and publisheth peace, that declareth good things, and publisheth salvation, Isa. 52.7. And therefore in Heb. 2.3. The Law given by Angels is called the great salvation, How shall wee escape, if wee neglect so great salvation, which at first began to be preached by the Lord, and was afterward confirmed by them that heard him? This is the great power of God to all that are saved, 1 Cor. 1.18. that is, tis the instrument divinely efficacious to salvation, and is the power of God to salvation, First, in judge­ment, because wee account it so; Secondly, in ef­fect, because indesalutem consequimur, thence we obtaine salvation, as Paraeus speakes, that when the Gospell is preached to a people, it may be said as it was to Zaccheus, Luk. 19.9. when Christ lodged with him; Behold, this day salvation is [Page 219]come into thy house; and therefore you should doe as he did, run downe hastily, and receive him gladly. Imitate the rich Merchant, Matt. 13.44. See first how gracious the Lord is in offering you salvation so many yeeres together: Secondly, how they that contemne the Gospell, doe exclude themselves from all hope of salvation. Thirdly, they that esteeme meanly of preaching, esteeme meanly of salvation, they that will not maintaine it, are enemies to their owne salvation: They that pay much preaching with small rewards, are un­naturall Gadarens, and thinke their idols in their chests more pretious than the salvation of their soules. But I passe this, and come to the second part of the affirmative answer.

To provoke them to follow them.] There is (saith Tho. Aquinas) a double emulation; First, of imi­tation, when one doth imitate another, and then the sense is, that the Iewes should imitate the saith and conversion of the Gentiles, and strive to come into favour with God, as the Gentiles were. Secondly, of indignation, and then the meaning is, that the Iewes might emulate, that is, should be moved with anger and indignation against them, according to that in Deut. 32.21. They have provoked mee to anger with that which is not God, and I will move them to iealousie with those which are no people, meaning the Gentiles. The true and proper sense I take to be this: The Iewes manifestly saw, that the spirit, and grace, and knowledge of the Scriptures, and almost all spirituall blessings were translated from them to [Page 220]the Gentiles; and therefore could not chuse but grievously complaine, that they who were sons, who were the proper and peculiar inheritance of God, who were the Lords portion and lot of his in­heritance, Deut. 32.9. should now be cast off, and the Gentiles who were Heathens, Idolaters, ignorant of heaven and heavenly things, defiled with all kinde of pollution, as in Rom. 1. should come in their stead, possesse their roomes, be gra­ced with privileges, and that not by the judge­ment of man which might be erroneous and re­pealed, but by the judgement of the immortall God who erreth not, who establisheth his de­crees; so that God would have the Iewes to take heavily the admission of the Gentiles, and our salvation sharply to bite them; that seeing what privileges they have lost, and wee enjoy, they might imitate us, and come unto Christ from whom they have fallen.

But who is it that doth provoke them? The vul­gar Latine and Origen understand it of the faith of the Gentiles, which should provoke the Iewes to emulation. Chrysostome, Theodoret, and Am­brose understand it of the Gentiles, that they should provoke the Iewes (by their example) to beleeve. Anselmus, quite contrary to the Apo­stles purpose, understands that the Gentiles should imitate the Iewes. P. Martyr saith, that all this is referred to God; it is meant that God would provoke the Iewes,Annotat 6. contrary to Tolet; and his judgement I rather embrace, because of that saying, Deut. 32.21. I will provoke them to iealousie. [Page 221]But it will bee objected, that this is no commen­dable thing, by envy or by emulatiō to be brought to beleeve; whereto I answere, That God simp­ly doth not approve such emulation, or envie: but as hee can use evill to good purposes, so by this e­mulation it pleaseth him to incite and stir up the Iewes to turne unto him, like as the husband puts away the adulterous wife, that shee thereby may bee provoked by a kinde of emulation to seeke re­conciliation, lest another should come in her roome. Beside this you must conceive this of the better sort of the Iewes, they shall bee provoked, but not all; for the obstinate shall be made worse: lastly, conceive it not of the Iewes in particular; for they which stumbled and fell away, were not restored: but of them in generall, that though some were beleevers, yet the whole nation was not cast off. Thus much for the sense: for the reading there is no great question, onely mee thinkes that the vulgar doth ill translate it, [...], That they might emulate them; Vt amulentur eos. for [...], answers to the Hebrew word Hikni, which Moses useth, and comes of Kanah, aemulari: now those verbes which in Kal are absolute, in Hiphil doe import the efficient and impulsive cause, as Grammarians speake; and therefore the word cannot signifie only aemulari, but provocare ad aemulationem, to provoke to emulation. I descend to conclusions.

First, God would have men to be at a holy emulation and strife amongst themselves, which should be neerest unto God. It is the Apostles [Page 220] [...] [Page 221] [...] [Page 220] [...] [Page 221] [...] [Page 222]doctrine, 1 Cor. 12.31. Covet the best gifts. En quomodo maxima cum lande vobis licet aemulari: See how with greatest praise you may emulate, saith Beza. In this only it is lawfull to be ambitious, and lawfull to contend. This is [...], a holy and good contention, saith Hesiod. Wee may con­tend who may doe the most good, who may lead the best life, who may expresse the most holi­nesse: though wee may not strive who should build the highest palace, yet wee may strive to enter in at the strait gate: though not strive for lands and livings, yet to see the goodnesse of the Lord in the land of the living: Though wee may not supplant one another, as Iacob did his bro­ther, yet wee may contend as children doe, who may please their father best, and best deserve his love, and which of us may provide the sweetest venison for our fathers diet. There is a glory which if a man seeke for, runs away from him; if a man runs from it, it followes him, as Augustine saith of Cato: Quò nanus se­tebat gl [...]riam, co­magis [...]ll [...]m [...] ­quebatur. Aug. de [...]ivit Dei, lib. 5 cap. 12. How much the lesse he sought for glory, by so much the more it followed him. But there is a glory which cannot be got without toy­ling and labouring, thats the true and perfect glory. Plutarch reports of Themistocles, that when he heard that Miltiades had got him honour in the Marathonian battel, he was not able to sleepe, because Miltiades was so honourable, and he came so farre short of him. So should wee in [...]i­rituall things.

The use is, Vse. to teach us what should be the true object of mans ambitious and aspiring thoughts; [Page 223]not mortall, but immortall honour, and wherein it is lawfull for Christians to contend and [...]trive; for grace, and not for greatnesse; where in it is lawfull to emulate one another, in seeking who should be neerest unto God [...] and therefore wee should resolve, that if any man doe faithfull ser­vice unto God, that wee will doe it as w [...]s he; if any mercifull, wee will be as mercifull as he, if any keepe the Sabbath, wee will keepe it as well as he; if any heare the word, wee will heare it as well as he. And so I come to a second con­clusion.

The good that we see in others should be strong provocations for us to follow them; Be yee follow­ers of mee, saith the Apostle, 1 Cor. 4.16. Your selves know, how that you ought to be followers of us, 2 Thess. 3.7. But most powerfull is that place, Heb. 6.12. Be followers of them which through faith and patience inherit the promises: As if he should say, The faith and patience of the Fathers, the vertues and godly qualities of the Patriarks, who have inherited the promises, not the earthly Ca­naan which was promised, for that they all obtai­ned not, as Heb. 11.13. All these died in faith, and received not the promises, but saw them af [...]re off: But it is meant of the promise of salvation in and by Christ, as Act. 13.32, 33. And we declare unto you, that touching the promise made unto the fathers, God hath fulfilled it unto us their children: and vers. 23. God according to his promise hath raised up to Israel the Saviour Iesus. It was the ad­vice of Socrates in Lacrtius, that young men [Page 224]should have alwayes a looking-glasse to looke themselves in it; if they were deformed out­wardly, they might labour to recompence it with inward comelinesse. The glasses wherein the Lord would have us to looke, be the gracious or­na nents and qualities of his servants. We should looke on Abraham, and learne to beleeve that it shall be done, if God say it, though wee see not how, and part with that wee love best, to please h [...]: Vpon Iob, and learne patience in all such crosses as are most neere unto us: Vpon Lot, and learne to be chaste in the midst of Sodome, even when wee have most occasions; thats praise­worthy, as Tully said of Muraena, non quod Asiam viderat, not that he had seene Asia: Vpon Elias, and be zealous; Abigail, and releeve those that sight the Lords battels: Vpon the Centurion, and be good to the Church: Vpon Nehemiah, and stand for reformation of the Sabbath: Vpon every good man, and see what is excellent in him, that doe affect and imitate. As Tully reports of Xeu­xis, that when he was to make the picture of He­lena in the temple of the Crotonians, he sent for five of the most beautifull virgins, that out of all their excellencies he might compose a perfect beautie; and as a man makes a garland or poesie of all the best of flowers in the garden; so shouldst thou picke out all the best qualities of men, wheresoever thou seest them.

Whence learne, Vse. that it is no small benefit that the wicked might reape by the company of good men: They may see a patterne of godlinesse, and [Page 225]learne to follow it; they may reade holinesse in their lives, conscience in their doings, wisdome in their carriage, and learne to affect the same commendable and gracious qualities in them­selves. There is no grace which they may not ob­serve, nor vertue which they may not see lively delineated in them, and studie to come to that degree of holinesse which they have, that they may live as they doe, and have it in that glory which they hope to have. I come to a third.

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

First, to condemne those who by their idola­trie, Vse 1 as Papists, or by their arrogancie, contempt and pride, doe alienate and detaine the Iewes from Christianitie: when they see how the Papist is given over to idolatrie, the Protestant to liber­tie, [Page 226]no marvell though the Iewes follow neither the one nor the other; when he sees that the Pa­pist beleeves not well, that the Protestant lives not well, its a rocke of offence to him, that he can approve neither the one nor the other.

Secondly, Vse 2 let us endevour by our pure and sin cere service of God, by our zeale, our godly life, our just dealing, to give light unto the Iewes, and at length to provoke them to emulation, and by our good conversation to win them to Christ, that there may be one fold, and one shepherd, as our Saviour speakes, Ioh. 10.16. Example is very powerfull. There is nothing more availeable to the winning of one that beleeveth not, than the good conversation and life of him that doth be­leeve. I know not if S. Peter doe not make a good conversation more powerfull to convert an unbe­leever, than the word it selfe, in 1 Pet. 3.1. Let the wives be subiect to their husbands, that they which obey not the word, may without the word be won by the good conversation of the wives, while they behold your pure conversation coupled with feare. To this purpose Bernard speaketh well:Eff [...]a [...]ior est vo [...] bonioperis quam elegantis sermo­nu: illius decto­ris libenter audio vece [...], qui non fibi plansum, sed m [...]ip anctum movet, &c Ber. in Cant. ser. 59. Segnius irrita [...]t &c. sivi [...] me fle­ [...]e, dol [...]ndū prius ipse libi. Confess. l. 9. c. 9. The voice of a good worke is more effectuall than of an eloquent sermon: I willingly heare the voice of that Teacher, who doth not move applause to himselfe, but weeping to mee; and if thou wilt perswade, thou maist doe it more by weeping than by declaming. And Horace himselfe in his booke of the Art of Poetrie: If thou wilt have mee weepe, thou must first thy selfe grieve. S. Augustine reports that his mother Mo­nica gained her husband Patricia from being an [Page 227]impure Manichee (not by strength of argument) but by pietie, wisdome, chastitie: So there is nothing can more hinder the Iewes from profes­sing as wee doe, than our prophane life and bad conversation; to perswade them by good words, and yet let them see our bad lives, is, but to weave Penelope's web, to untwist as fast as we weave, and to pull downe as fast as we build, and to destroy faster with one hand, than wee build with the other. Wee must therefore learne to let the light of our good life and conversation so shine, Matth. 5.16. that men may see our good lives, and good workes, and holy conversation, and so glorisie our Father which is in Heaven. Let us so behave our selves toward the Iewes, as S. Peter taught once the Iewes to be­have themselves towards us, 1 Pet. 2.12. Have your conversation honest among the Gentiles, that they by your good workes which they shall see, may glorifie God in the day of their visitation, for feare wee cause them to blaspheme the name of God, which they polluted among the Heathen, Ezek. 36.23. See Rom. 2.24. So I come to the illustra­tion of his answer in the 12. and 13. verses.

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

WHerein there is first an answer to an objection, for it may seeme that the one end doth quite over­throw [Page 228]the other: for if the Iewes fel that the Gen­tiles might have place, and the Iewes bee to bee converted againe, then it seemes that the Gen­tiles must be cast off againe, and so the conversion of the Iewes shall rather hinder the salvation of the Gentiles, which is contarie to the first part of the affirmative answer. This inference the Apo­stle denies, and inferres the quite contrarie, by an argument taken from the lesse after this man­ner. If the fall of the Iewes bee the riches of the world, then much more shall their abundance be the riches of the world: if their povertie were the riches of the world, how much more shall their plentifull calling be? If God turne that which is evill to the good of the Gentiles, how much more will he turne that which is good to the wel­fare of the Gentiles? Before I come to the obser­vations, see the exposition of some hard and diffi­cult tearmes. 1. What is meant by riches of the world. Both the multitude of the Gentiles called to the knowledge of Christ, as Paraeus, and also that wherewith they were enlightned; namely, the saving knowledge of the Gospell, the grace of Gods spirit, remission of sinnes, and the assu­red promise and expectation of eternall lise. 2. What is meant by diminishing. Some under­stand it of the Apostles, which were but few, and abjects of the people, yet they enriched the Gen­tiles by their preaching, and make the sense thus: That if the conversion of so few (as the Apostles were) did so much good to the world; how much more the conversion of the whole Nation at the [Page 229]end of the world: So Lyranus and Gorrhan. But I thinke, that by diminution, is not meant the conversion of a few; but their falling away to a few. And that the Apostle useth these three words, as equipollent and of one sense, [...], their fall; [...], their diminishing; and [...], their casting off. And in that hee saith they are diminished, hee sheweth that they are not quite perisht; for diminution is not Rei excisio, sed de­cisio; Not the wasting or destruction of a thing, but a paring off, as Paraeus. 3. What is meant by [...], their fulnesse, or abundance, not onely [...], viz. the multitude of Iewes which shall be called, but also the excellencie of spiritu­all graces wherewith the Iewes at the end of the world shall be adorned at their generall conver­sion. 2. By fulnesse wee must not understand, that everie particular Iew shall bee called at the end of the world; but of the most of them: and this fulnesse is not to be understood with relation to the Gentiles, as though their number should be more; for their fulnesse must first be come in, as vers. 25. Obstinacie is come to Israel untill the fulnesse of the Gentiles be come in; but with refe­rence to the whole number of Christs Church; that although there be a fulnesse of the Gentiles without them, yet as Origen saith,Plenitudo portio nis Dom [...]ni non­dum dicu [...]r completa. The fulnesse of the Lords portion is not complete without the Iewes. But how can this fulnesse of the Iewes doe the Gentiles good? It shall doe them good; 1. By confirming the faith of the Gentiles; so P. Mar­tyr. 2. It shall enrich the Gentiles with doctrine [Page 230]and example; so the Ordinarie Glosse. 3. The Church shall be encreased by the glorious accesse of a people; so Osiander: So these benefits shall accrue to the Gentiles by the conversion of the Iewes. 1. The consociation and joyning toge­ther both of Iewes and Gentiles, the partition wall being broken downe againe. 2. The Church shall be increased; for then the children of Israel and of Iudah shall bee gathered together, &c. as Hos. 1.11. 3. The faith of the Gentiles shall bee confirmed, by seeing the zeale of the Iewes after their conversion. 4. God shall receive grea­ter glorie, when his goodnesse and the truth of his promises shall be made manifest, both in Iewes and Gentiles. But here is yet another doubt to be resolved.

For seeing the Apostle said before, that the fall of the Iewes was the salvation of the Gentiles; and now that the ruine and diminution of the Iewes, the riches of the world. 1. God may seeme to deale hardly, in casting off his owne people to receive strangers; and besides, it seemes contrarie to the rule, Rom. 6.1. Evill must not be done, that good may come of it. Whereto I answer, that it were hard, that God should cast off some to receive others. 1. If they were cast off with­out their owne fault. 2. If the Lord were tied by bond not to cast them off. 3. If their casting off did not tend to their further good; But everie one of these will acquit God both from injustice and hard dealing. For 1. The Lord did not cast them off, but for their unbeleefe, as vers. 10. So [Page 231]that they indeed cast off themselves. 2. God is not bound either to bestow or continue his grace, he may conferre it and withdraw it upon whom, and from whom he will. If hee deny grace, De­bita redditur poena damnato; A due punishment is given to the damned; If he give grace, Indebita redditur gratia liberato; Vndeserved grace is be­stowed on him that is freed; saith Augustin. Ad Sixt [...]m, [...]pist. 103. 3. For full answer; Their rejection was not sim­ply the cause of the vocation of the Gentiles, but by accident: for it was properly the punishment of the infidelitie of the Iewes, and a demonstra­tion of the justice of God: But God (that can turne evill into good) did use this (as an occasion) to induce the Gentiles to beleeve. I come to ob­servations.

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

That the grace and knowledge of God, Doct. 1 and his Sonne Christ, and the preaching of the Gospell is the only true and lasting riches, that makes the owners [Page 232]and possessors blessed; this is that riches of the world. S. Luke chap. 12.21. makes a two-fold rich man; The one to himselfe, the other to God. So is hee that gathered riches to himselfe, and is not rich in God, in godlinesse, and wisdome. And S. Iames, chap. 2.5. The godly poore are rich in faith, and though not heires, yet heires of the Kingdome which hee hath promised. These hee chooseth to enrich with heavenly riches, not a Se­nator; for he would have said, my dignitie is cho­sen; if a rich man, my wealth is chosen; if an Orator, my eloquence is chosen; if a Philosopher, my wisdome is chosen,Aug. de verbis Dom. S [...]rin. 59. saith Augustine. This is riches that cannot be taken away, that will fill the soule with content, that it can desire no more, want no more: They that drinke of this shall ne­ver be thirstie, Ioh. 4.14. That is, he that is enri­ched with the Spirit of God and his grace, can­not want any thing,Habenti Deum nihil pot [...]st de­esse, nisi desit ipse Deo, qu [...]a Dei sunt [...]mn [...]a. Cypr. orat. Do [...]. lib. he is rich enough. To him that hath God nothing can be wanting, unlesse he himselfe be wanting to God, because all things are Gods, saith Cyprian. This wisdome and knowledge of God is truly the treasure that is in the field of the Church, which when a man findes, he hideth and preserveth it, and for joy goeth, and selleth all that he hath to buy it,Disce home ubi sunt verae d [...]vi­tiae. Regnum coelorū vere divit [...]m fa­cit, praeslat vera bona, Deum [...]p­ [...]um, quo [...]rae­sente, quid pote­rit deesse? Matth. 13.44. Learne, O man, where are the true riches, saith Ferus. The kingdom of heaven maketh truly rich, performeth the true good, God himselfe, who being present, what can be wanting? The Lord is my Shepherd, therefore can I want nothing, Psal. 23.1. And as a man were he for land, mony, house, friends, as poore as Lazarus; [Page 233]yet if he have a pretious and costly jewell, cannot but bee rich; So is hee that hath this pretious jewell of grace, and the knowledge of God, albeit he want worldly riches, yet he is rich before God: If you have Christ, all is yours, saith the Apo­stle, 1 Cor. 3.21. If you have him, you have all the treasures of wisdome and knowledge which are hid in him, Col. 2.3. For conclusion, if you will know what a great riches this knowledge of God is, see Prov. 8.11. Wisdome is better than pre­tious stones, and all pleasures are not to be compared to her: and at the tenth verse, Receive instruction rather than silver, and knowledge rather than gold. All wisdome (in comparison of this) is but foo­lishnesse; all riches (in comparison of this) but drosse and rubbish, all libertie (in respect of the libertie to heare the Gospell) but captivitie and bondage; all outward pomps and greatnesse (in respect of this) but [...], losse and dung, Phil. 3.8. All the gold of Ophir,Antiquit. lib. 8. cap. 2. which (as Iosephus affirmeth) is terra auri, a land of gold; all the wa­ter of Ganges and Tagus, which (as Suidas of the one, and Pliny of the other) have all the gravell gold, are but dung and drosse, in comparison of the riches that are in the Gospel: For that shewes the glad tidings of our salvation, Luk. 2.10. re­mission of sinnes by Christ, Rom. 4.25. It gives eternall life by Christ unto the chosen of God, according to his purpose and grace, Ephes. 1.7, 9. It reveales the promise of eternall life, The grace of God which bringeth salvation hath appeared: Tit. 2.11. He that hath this treasure is rich enough, [Page 234]though hee have nothing else; and hee that for­sakes all for this, shall receive an hundred-fold more, and in the end eternall life, Matth. 19.29.

Which first may serve to confute that grosse conceit of the Heathens, Vse 1 who (if any evill befell their Countries or Cities) were wont to lay all the blame upon Christianitie and the Gospell.Te [...]ull, in Apo­log. cap. 40. And what they were wont to say;S [...] Tybur is as­cendat in mae­nia, si Nilus non t [...]s [...]uat a [...]va, si cerra movit, si coelum s [...]tit, si f [...]mis, s [...] lu [...]s, statim acclama­tu [...], Christiani ad L [...]on [...]n. Arnob. lib. 1. a [...]ers. Geut. Postqu [...] gens Christiana coepit essein munde, [...]rbis t [...]rum ser. i [...], multisor­n ibus affectum fuit bumanum genus ma [...]. Cypr. contra De­m [...]trianum. If Tybur ascend to the walls, if Nilus doth not flow into the fields, if the earth moved, if the heaven stood, if famin, if mur­raine, presently they shouted, the Christians were at the Lion. After that the Christian Nation began to be in the world, then the whole earth perished, hu­mane kinde was affected with sundry kinds of evils. The same I finde in Cyprian; That they were wont to say, that the Gospell and Christianitie were the causes, that in winter they wanted raine to feed their corne, in summer the warmth of the Sunne to cherish it. That montes were fatigati, The mountaines were wearied; and Metalla exhau­sta, & venae pauperes; their metalls exhausted, and veines poore: Fontes (qui venis exundantibus lar­gitèr profluebant) vix modico sudore distillant; Their fountaines (which (their veines overflowing) did a­bundantly gush out) scarcely distill with a small sweat: Much like to those unto whom Ieremie preacht, Ierem. 44.17, 18. All these be slanders; for the Gospell is so farre from being the cause of povertie and miserie, that in truth it is to be estee­med the greatest riches that the world enjoyes, as Eusebius shewes in his Historie,Eccles. Hist. lib. 9. cap. 7. where he con­sutes the grosse imputation of Maximinus the [Page 235]Emperour, who laid the cause of all their hurts and wrongs upon the Gospell and the professors of it: if you will know the reason why praedicato Euangelio mundus tot mala patiebatur, the Gospell being preached the world suffered so many evils; see Aug. Epist. 122.

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

First, because it teacheth how the most vaine may learne to reforme their wayes, and be reclai­med, as Psal. 119.9. Wherewith shall a young man &c. Though they be like wax in the hand of Sa­tan; though led with the sollies of youth and heat of their bloud, yet this Word will cleanse them.Caereus in vitiū st c [...], [...] niteri­bus asp [...]. Hora:. [Page 236]Secondly, it will never faile to bring a man to life that followes it, and therefore the Angell that came by night to the prison, where the chiefe Priest had shut the Apostles, bids them goe and stand in the Temple, and speake to the people all the words of this life, Act. 5.20. Never man that went this way, mist of life and happinesse. Thirdly, it is the word of reconciliation, and the Embassadours are ministers of reconciliation, 2 Cor. 5 19. which assures of atonement and peace with God, of the glory that is to be revealed, and is the key of the kingdome of heaven, which openeth and no man shuts; and if that shut out of heaven, nothing can open it.

Thirdly, Vse 3 learne, that if wee make never so goodly and great purchases in the world, be never so well stored & furnished with worldly wealth, and yet want this spirituall treasue, we are for all that beggerly, bankrupt, naked, base in the sight of God, as he saith of the Church of Laodicea, Apoc. 3.17. Thou sayest thou art rich, and increased with goods, and hast need of nothing; and knowest not that thou art wretched, and miserable, and poore, and blinde, and naked. When thou buyest a vil­lage, bonam emis, thou buyest a good one; when thou marriest a wife, bonam eligis, thou chusest a good one; when thou desirest children, bonos optas, thou desirest good ones: and when thou hast all these riches, thou art but poore inter tot dona, amongst so many gifts, & malus inter tot bona, and evill amongst so many good things,Aug. se [...]m. 16. in Matth. saith A gustine. Many may welter upon their gold like Heliogaba­lus, [Page 237]as Lampridius and Herodian report of him; and yet for spirituall wisdome have hearts like stones, and heads like beetles, and be beggers de­stitute of all heavenly riches. My conclusion is an exhortation to bestow more of our time, spend more of our life in reading the booke of God, than in any thing besides, all our other studies, &c. I come to the second part of the proposition; If their diminishing be the riches of the Gentiles; the word is [...], viz. diminishing, the same with [...], their fall, [...], their casting off; and being in sense the same with the precedent clause, I note from the iteration: That the fall of the Iewes is diligently to bee observed and noted by us Gentiles: for that is a doctrine of weight, full of profit, and hath in it many lessons of spe­ciall use. 1. That no nation, be they people never so deare, so graced with blessings, so beloved of God; but sinne will set God and them at vari­ance, and hazard the ruine both of their state and government: That Common wealths and King­domes have their periods; Let Sparta, and Ba­bylon, and Nineveh witnesse. 2. We learne that when the Word and Gospell is become a stum­bling blocke, the fall of that people is not far off, as in vers. 12.3. Infidelitie and contempt of the Gospell makes God in justice take it quite away from them, as vers. 12. There bee many other points, but I meet them hereafter, and come to the inference that is made upon these two pre­mises.

[...], How much more shall [Page 236] [...] [Page 237] [...] [Page 238]their fulnesse be? By [...] is meant [...], the multitude of the Iewes that shall bee called; the plentifull restoring of the Iewes, as Paraeus. And thence it followes, that the conversion of the Iewes shall not bee of some small, but of a great and plentifull number. 2. The excellencie of spirituall graces wherewith they shall be ador­ned and beautified after their conversion; and therefore some have expounded the 60. of Isay, to be meant of Ierusalem after the conversion of the Iewes; That then God would beautifie the house of his glorie, vers. 7. Glorifie the place of his feet, vers. 13. That he would againe call it the Citie of the Lord, Zion of the holy one of Israel, vers. 14. That in stead of brasse they should have gold, in stead of iron they should have silver, in stead of wood they should have brasse, in stead of stones, iron, vers. 17. That the Lord will bee their light, and God their glorie, vers. 19. Meaning that after their conver­sion, they shall have all restored more glorious than they had before. Thus the meaning of the words being cleare, the conclusions follow.

1. Doct. 1 The Iewes shall be converted in great numbers toward the end of the world: And therefore saith my Apostle at vers. 26. All Israel shall bee saved; whereby understand not the spirituall Israel, that is, the people of God consisting of Iew and Gen­tile, though Melancthon and Calvin doe so ex­pound it. For, 1. In this sense Paul had not de­livered any mysterie, as it is called, vers. 25. 2. The Apostle meaneth to minister some conso­lation to the Iewes, in hope of their future con­version, [Page 293]which (unlesse it were more generall than in the conversion of a Iew) it would have ministred small comfort to the whole Nation, as Martyr and Paraeus make the reason. 3. The A­postle gives this as a reason, why hee brings in this mysterie, that the Gentiles should not insult over the Iewes, and therefore had beene little to his purpose, if hee had not opened some secret concerning some speciall calling of the Iewes: and S. Chrysostome expounding that place, Apoc. 7.4. There were sealed of the tribes of Israel 1440. saith, that it is to bee understood of the generall conversion of the Iewes. But this point I deferre to vers. 26.

2. Doct. 2 The Iewes after their conversion shall bee en­dued with excellent gifts of wisdome and knowledge. I will not bee so adventurous as some have beene, to understand (that Ierusalem, that new Citic which came downe from God, Apoc. 21.2. which is said to have no need of the Sunne, nor of the Moone; for the glorie of God doth light it, and the Lambe [...] the light of it) to bee Ierusalem, or the Church of God after the conversion of the Iewes; for that may seeme to be meant of Ierusalem which is a­bove; yet doe I thinke that saying of the Pro­phet, either to be meant of them, or may be fitly applyed unto them, Isa. 24.23. when after many dayes they shall be visited, and come out of prison, the Moone shall be ashamed, and the Sunne ashamed, when the Lord of hosts shall reigne in mount Sion, and in Ierusalem, and glorie shall bee before his anci­ent men; that is, when God shall restore his [Page 240]Church, the glory thereof shall so shine, and his Ministers which are called ancient mien, that the Sunne and Moone shall be darkened in compari­son of them; The light of the Moone shall be as the light of the Sunne, and the light of the Sunne shall be seven-fold more: But these be points that must be handled hereafter; I therefore proceed to the farther explication of this argument in the thir­teenth and foureteenth verses.

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

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

The parts of his speech are two. 1. How God [Page 241]graced him with an Apostleship and Ministerie. 2. How he labours to grace and magnifie it: But before I come to these, observe somewhat out of the direction of his speech. I speake to you Gen­tiles. In the beginning of this Epistle, the Apo­stle, handling the common cause of faith, directed his speech to all the people of God, To all you that be at Rome, beloved of God, and called to bee Saints, Rom. 1.7. But here handling particularly the cause and case of the Iewes, he directs his speech particularly to the Gentiles. So to gives the rea­son; lest the Gentiles should suspect that Paul, who was appointed to be teacher of the Gentiles, should forsake them, and goe preach to the Iewes: whence I observe a double affection, the one in Paul toward the Gentiles, the other in the Gen­tiles toward Paul. Pauls affection to them, in that hee would have them thinke, that though hee spake of the Iewes, yet it was with respect to their good and benefit; all that hee did was for their sakes, and gives us this plaine note,

That though the Preacher speakes of other people, Doct. and of Gods dealing with others, yet still it is for your learning, that you may have profit by it: Vobis dico, I speake it unto you. When wee speake to you of the faith of Abraham, it is for your learning: 1. That you may rest upon Gods promises. 2. Sa­crifice those things that bee dearest unto you: when of the sacrifice of Abel, it is to teach you to offer the first and the best, Genes. 4.4. as also to get God to accept our persons, that so he may ac­cept our sacrifice. 3. That you may learne the [Page 242]lesson of Salomon, Prov. 3.9. Honour the Lord with thy riches, and with the first fruits of all thine encrease. When of Ierusalem, that you may not trust to any outward prerogatives; but if you sin, downe you must as well as others: when wee speake to you of Sodome, it is to teach you to take heed of pride, fulnesse of bread, and idlenesse, these were her sinnes when shee was destroyed, Ezek. 16.49. When of Peter, that you may learne the weaknesse of the best mans saith, and that without Gods assistance wee shall yeeld to everie weake and small temptation. When of the theese upon the crosse, that you may learne, that Heavens gate is never shut, when penitent sinners knocke, but that while life lasteth, there lasteth hope of mercie also: whatsoever wee speake, it is for you; of whomsoever we speake, it is to you, Vse. it is for your well-fare and benefit.

Learne from hence the wonderfull care that men ought to have in applying all the stories of other people and nations unto themselves: the blessing upon Abraham belongs to thee, if th [...] beleeve; the fall of the Iewes will light upon thee if thou beleeve not. Thinke not, when we speake of Sodome, Ierusalem, Babylon, &c. that we speake of things that concerne thee not; for thou art lerusalem, if thou kill the Prophets and stone them that are sent unto thee; thou art So­dome, if thou live in uncleannesse; thou art Ba­bylon, if thou live in pride; and whatsoever wee speake either of Iew or Ierusalem, of the preser­ving of some or overthrow of others, all is for you [Page 243]and to you: The next is the peoples affection to­ward Paul.

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

Learne from hence, whether a Preacher hath wrought goodnesse in your heart, or no, If hee have, you will bee loth to forgoe him; See the [Page 244]Galatians toward Paul, Gal. 4.15. If you have gained peace by them, you will have them in sin­gular honour, 1 Tim. 5.17. and 1 Thess. 5.12. Eve­rie man loves them by whom be gaines, &c. And so I come from the direction of his speech to the parts of it. And, 1. how God graced him with the Mi­nisterie & Apostleship. The word is taken some­times in an equivocall & improper sense, and that is sometime in the better sense; as Andronicus & Iunia are said to be notable among the Apostles, Rom. 16.7. viz. in a large signification; as Titus & others are Embassadors or Apostles, 2 Cor. 11.13. Sometimes the word is used univocally, and properly, and that either in a kinde of excellen­cie, as Christ is called our High Priest and Apo­stle, Heb. 3.1. Or else it is applyed to the chiese Ministers of the new Testament, which were properly called Apostles. S. Hierome makes foure kinds of Apostles: 1. Some were ordained onely by God, as Isay, Ieremie, and the Prophets. 2. Some ordained of God, but by men, as Moses consecrated Aaron to be High Priest, and Ioshua to succeed him. 3. Some are sent by men, and not of God, which are thrust into the Ministerie by letters, corruptions, bribes. 4. Some shoulder in themselves, being appointed neither by God nor men: Sometimes the word signifies any one that is sent, generally and properly the highest office, and dignitie of the Apostles in the new Testa­ment; and sometimes it signifies those that were ordained of Christ to be of equall authoritie with the 12. Apostles, such as were Paul and Barnabas.

The grace and excellencie of an Apostleship consists especially in these points. 1. They were immediately called by Christ to preach his Go­spell thorow the world; Goe teach all Nations, Matth. 28. And it is no small credit to bee Gods Herauld at armes, to be Tuba Evangelica, Gods Trumpet, both to give warning of a fight, and to sound the retreat, to proclaime peace, and rest when the combat is done; to deliver Gods will, to stand in his roome, to plead his cause and speak for his honour, can bee no meane or small prero­gative. 2. The Apostles were such men as had knowen Christ in the flesh, were eye-witnesses of his miracles, and heard his Sermons, as in 1 Ioh. 1.3. That which we have heard and seene, de­clare we unto you; His glorie that they saw, Matt. 17. Secondly, his resurrection, for he appeared to the twelve, as 1 Cor. 15.5. His ascension into hea­ven, while they beheld hee was taken up, Acts 1.9. And though S. Paul had not knowen Christ in the dayes of his flesh, yet he saw him being im­mortall and in glorie by revelation, as Augustine and Lyranus affirme on 2 Cor. 12. Thirdly, they could discerne canonicall bookes of Scripture from others, they had the keyes of the Kingdome after a more speciall manner, that whatsoever they bound in earth should be bound in heaven, &c. as Peter bound up the sinne of Simon Magus, and pronounced sentence against Ananias and Saphy­ra. Fourthly, they had power to worke miracles, heale diseases, cast out Devils, yea Peters verie shadow, Acts 5.15. and Pauls napkin, Act. 9.12. [Page 246]Fifthly, they gave the Holy Ghost by laying on of their hands, Acts 8. They were free from error in doctrine, for the Spirit promised to lead them into all truth, Ioh. 16.13. Lastly, they had the gifts of tongues, whereto Pererius addes further, that they had another speciall grace, that speaking in their owne tongue, yet men of divers langua­ges did so understand them, as if they had spoken divers languages; and of the same opinion is Erasmus Annot. in Act. 2.8. But I incline to the judgement of Beza, who shewes against Pererius and Erasmus, Mirac [...]lum suis­set non in Apo­slelis, sed in au­ditoribus. that if that had been true, It had been a miracle not in the Apostles, but in the hearers. But to leave this and fall upon the point, these words are the reason that Paul gives of his speaking to the Gentiles; In asmuch as I am the Apostle of the Gentiles, therefore I speake to you Gentiles; for it is not [...], quamdiù, as long as I live. I speake to you Gentiles, as Origen thought, and is the transla­tion of the vulgar Latine; but [...], in quantùm, or quatenùs, nothing the cause, because I am your Apostle, therefore I speake to you. I might note, 1. That no man was ever so farre gone in sinne, but God could call him home againe, Paul once a persecutor, now an Apostle. 2. God is so farre after conversion from thinking a man the worse, that hee will place him neere to himselfe, Paul now an Apostle. 3. Gods providing of meanes for them whom he will save; The Apostle of the Gentiles: But these are not so proper to this Text; but that which I chiefly note is the Apo­stles drift, That his chiefest care was to speake [Page 247]for the good of the Gentiles, to whom God ap­pointed him to preach; from whence note.

When God sets a man over a people, Doct. Civitas est, vi­gila ad custo­diam; ager est, studeto cultui; spa [...]nsa est, studeto crnatui; grex est, studeto pastui. Bernard. super Cantic. Serm. 76. he ought chiefly to intend their good and well-fare. Is it a Citie, watch to keepe it; is it a field, studie to till it; is it a spouse, studie to adorne her; is it a flock, studie to feed it; saith Bernard. If a Citie, then he must labor to build & defend it, à vi tyrannorum, à fraudibus haereticorum, à tentationibus Daemonum; from the violence of Tyrants, from the deceits of Heretiques, from the tentations of the Devill: If a Spouse, hee must labour to trim her, that shee bee all glorious within, viz. 1. An acknowledgement of the will of God. 2. True and solid comfort in distres­ses. 3. Hearing of prayers. 4. Famous delive­rances. 5. Divers vertues kindled in them by the Spirit; as Mollerus on Psal. 45.13. If it bee a field or vineyard, hee must labour both to gather out of it the briars and tares, and to sow it with good feed, and then to watch for feare the envi­ous man sow tares in it. If it be a flocke, he must drive them to the greene pastures of Gods word, and lead them out by the waters of comfort, Psalm. 23. When Christ in Ioh. 21. asked Peter thrice, Simon, lovest thou mee? 1. Plusquàm tua. 2. Plusquàm tuos. 3. Plusquàm te. More than thine, more than thy selfe; as Bernard expounds it: and Peter still answered, Yea Lord, thou knowest that I love thee; Christ gives him this marke to know it by, Pasce oves, pasce agnos, it may bee knowen by thy care in feeding my lambes, and tending my sheepe; I have set watchmen upon thy [Page 248]walls (O Ierusalem) which all the day and all the night shall not cease; and yee that are mindfull of the Lord keepe not silence, Isay 62.6. Sonne of man I have made thee a watchman, Ezek. 3.17. By which metaphor it may appeare, that as in times of warre the watchmen are tending all the day in their watch-towers, but especially in the night time; and if there be any danger, give the people warning: So in the Church, Bishops and Ministers, they must be alwayes in their watch-towers, but especially when the night of errours ariseth; they must remember that in Act. 20.28. Take heed to your selves, and to all the flocke where­of the holy Ghost hath made you overseers, to feed the Church which he purchased with his owne bloud. When I remember that saying of Iacob, Gen. 31.40. I was in the day consumed with heat, I was parched with frost in the night; and reade of the shepherds watching their flocks in the night; then doe I consider their early rising, and late go­ing to bed, how their eyes have not time to sleepe, nor their eye-lids to slumber, nor their heads to take any rest from tending the soules and studying the welfare of their people; and there­fore the Apostle, 1 Corinth. 4. calls Ministers [...], of [...], to row, as if they were captives condemned to the oares, whose armes must row the ship of Christ to shore, yea the winds being conspired against them. ExcellentlySace dotum no­nuna accepunus, non ad quie [...]em, sed ad laborem, ut inveniamur in osere quod signa mur in n [...]mine. Greg. l. 4. epist 8. Gregorie: Wee have received the names of Friests, not to rest, but to labour, that wee may be found in worke that which wee are sealed in name; that wee may give [Page 249]a good account that day, when God shall say, Re­store my sheepe, or your soules; all his worke must be either to pray for his people, or to teach his people. God forbid that I should sinne against the Lord in ceasing to pray for you, 1 Sam. 12.23. Sometimes he must be providing meat for them, sometimes discovering the wolves that lurke amongst them, sometimes devising remedies which may heale their diseases. But I meet the point in the next verse, and will rejourne the ap­plication till I come unto it, and come from Gods gracing of Paul with an Apostleship, to see how Paul labours to grace and magnifie it.

[...], I magnifie mine office, with gravitie of manners, with maturitie of coun­sels, with honestie of actions, as Bernard: Ipist. 28. Non in his quae ad [...]on [...]re [...]. se­c [...]aren. spectant Not in these things which belong to secular honour, saith Tho. Aquinas; but in adorning himselfe with good manners, enlarging his care of the salvation of all. I magnifie, by diligence and faith, by life and doctrine, saith Origen. Non [...]p [...]bus, non vestibas, hae [...] sunt oruamenta sophi­st [...]a, sedut multi convertantur ad Dei [...] 2 Vt mini­ster. [...] sit efficax in cordib audiet. Not with wealth and garments, these are sophisticall ornaments, but that many may be converted to God: Secondly, that my ministerie may be effectuall in the hearts of the hea­rers, saith Martyr. Non ver borum lenocinis, nam sermonisi animae med. tur abiectus est. Cent. 6 c 4. Not in the pleasant allurements of words, for a sermon (unlesse it eures the soule) is reiected, say the Magdeburgenses out of Ennodius: but pret: osum pastoris diadema &c. The pretious diadem of a Pastor consists in this, Vt docirina in­stitunt, bonis no ribas one n [...]t, sad cos custo [...] vigi­let, à malo decli­ [...]are fa [...]at. that with doctri [...] he instructs, with good in inners he a lor [...]es, with a godly custodie he, watcheth over them, that he makes them decline from evill, as Gregorie on 1 King. 1. [Page 251]Then Paul is said to magnifie his ministerie, if he can win both Iewes and Gentiles unto God, as 1 Cor. 9.19. I have made my selfe servant to all men, that I may win the moe: to the Iewes I became a Iew, I am made all things to all men, &c. From all, this conclusion followes in generall:

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

Here I should first lay downe the duties of good Ministers, how they ought to live and preach, that so they may magnifie their offices. Secondly, the lamentable face of our Church, in [Page 252]respect that so many of her children, who should be like Barnabas, prove like Benoni, a heaviness and woe unto her; how too many Ministers dis­grace the ministerie, and many that sometimes doe preach the Gospell, discredit the Gospell; many that are scrued (as it were) into this office, are the great blemishes of it; sometimes in doing something else, sometime in doing nothing, some­time in doing evilly. But this is a point that is knowne well enough; I wish it were to be excu­sed: I spare the handling of it in this audience: Tis a thing rather to be lamented, than preached and published; it is too well knowne in Gath, and published in the streets of Askelon: I pray God we might live to see the day, that they who have authoritie would either resorme, or root them out of the Church; that they who banish dead idols out of Church windowes, would not set li­ving idols in our pulpits: That they would not set them to speake against drunkennesse, who be tos­pots themselves; against Laodicean luke-warm­nesse, who be hollow themselves; them to pull downe sinne in others, who hugge and dandle it themselves. These times need no such aids and pa­trons. God hath no need of such,Nec talianxlio, nec defensoribus estu, tempus egit. Virg. Aeneid. and these ill times require better Preachers. There is small comfort, or hope of health,lib. 2. when a sicke man must be cured by such a Physitian as hath the plague and sore running upon himselfe. But what I leave in this unspoken, I shall finde in the next verse, which is the other end of Pauls preaching and ministerie.

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

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

The end whereat every good Minister must aime is the salvation of soules. Praelatus deb [...]t prodisse, non praesse; nec [...] pro­prium ambire commod my sed anima [...] is salutem. Bern. de lrib. ordin. & clesiae. It is the rule of Bernard: A Prelate ought to profit, not to rule; neither to de­sire his owne profit, but the salvation of soules. What is Pauls hope, or joy, or crowne of rejoycing? are not you it, in the presence of our Lord Iesus Christ at his comming? Yes &c. 1 Thess. 2.19, 20. This was the reason why Paul became all things to all men, that he might save some, 1 Cor. 9.22. I s [...]eke not yours, but you. The reason: First, because the Ministers must aime at that most [Page 253]whereby God is glorified most, and thats the sal­vation of soules; he is glorified in the wickeds destruction, but he glorieth more in the salvation of one that beleeves and repents, than in the con­demnation of a thousand that die impenitent. Secondly, because the Minister must answer for his peoples soules, as the Apostle speakes, Heb. 13.17. They watch for your soules, as they that must give account unto God. He i [...]o to watch,Vtetiamsi san­ctè vrvat, & perdite viventes arguere erub [...]s­cat, aut [...]ctuat, cum o unibus qui (ertacent [...]) pe­riere perit. Prosp. Aquitan. Devita [...]ontem­plat. cap. 20. That al­though he live holily, and blusheth, or is afraid to re­prove corrupt livers; he perisheth with all those that perish (he being silent,) saith Prosper Aquitani­cus. Thus God speaketh unto the Prophet, Ezek. 33.7, 8. Sonne of man, I have made thee a watch­man unto the house of Israel, and the word shalt thou require at my mouth. When I say to the wicked, O wicked man, thou sh [...]lt die the death, if thou doe not speake, &c. Hence ariseth to a Minister a great care, he must care for soules; and great danger, he is in danger of damnation, if he lose one of his peoples soules; and therefore I thinke that Chry­sostome might well use that speech of his,Non arbit or in­ter Sacerdotes maltos essi qui salvi siunt, sed multo plures qui per. unt. Clnys. in Act. Asost. Homil 3. Apud Stobaeum, cap. 49. I doe not thinke that among the Priests many are saved, but many more that perish. If one of us have ten thou­sand soules to feed, it is many thousand times more easie for you to goe to Heaven, than for one of us: which if we considered, we would say as Antigonus; If thou didst know with how many evils this Diadem is attended, thou wouldst not take it up lying on a dunghill.

First then, dangerous is the case of those, Vse 1 who preach onely to please; whose learning consists in [Page 254]the withdrawing of their matter, and setting their words in knots and borders, placing them chee­ker-wise, to delight the care onely; who come alwayes from Placentia, never were at Verona, to use the words of Lav [...]ter on Esther. These men wrong themselves, for they bring other mens bloud upon their heads, as Ezek. 33. They wrong their hearers, for they see them like to perish, and Felpe them not; they see them posting forward in the broad path of iniquitie, and reclaime them not; they see them in the fire, and they helpe them not. It was the saying of Sigismund the Emperour, [...] um o [...] ­ [...]ul [...], qui [...]aunico [...] in Car [...]. [...]in n [...] 5. [...] Mared [...] 54. [...] us, & urury. [...] & se [...]atur. [...]ust. Serm 15 in Matth. Saevitin va nus ut [...]; nam si [...] [...]crd. ur. He sl [...]yes his enemie, that spares him; and these Ministers doe kill you for want of spea­king. That which Ausken saith of God, God some­times by sparing rigeth, is most true of the Mini­ster, hee kils you by forbearing to let you bloud, and to launce your sores; He that is to be burned, bewaileth, and yet is burned; hee that is to bee cut, bewaileth, and yet is cut: saith Augustine. The sicke weepes, yet the Surgeon cuts him; hee laments, and yet the Surgeon seares him; whe­ther is this crueltie, or pitie? Hee rageth against the wound, that man may bee cured; for if the wound be handled gently, man is destroyed.

Secondly, Vse 2 dangerous is the case of these who study nothing but honour and wealth, who be­stow most of their studies how they may rise higher than their brethren; to get honour to themselves, not to honour God; who open both their mouthes and purses, to wooe and solicite their rich promotions; but can have no leasure to [Page 255]open their mouthes to preach; that a man may say as Seneca in another case, Small cures speake, Cu [...]aeles [...]lo­quunlto, ngen­tes slupent. great ones are dumbe. When with Demoslhenes in Gedius, this is [...], a bull in the tongue, then they [...] pati, suffer a kinde of squman cie, they cannot speake.

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

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

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

And if hee bee the Minister of salvation, how carefull should you bee in hearing him.Vse. Devita Con­stant. lib. 4 c. 33. Eusebius reports of Constantine, That when hee had long heard disputations concerning God, they being [Page 257]about to breake off, hee would not suffer them, and when they entreated him to sit downe,Nesas est habitis d [...] Deo disputa­tionibus, &c. hee answered; It is a wicked thing, whilst disputations are held concerning God, to sit downe. How often have they cried out unto you, and you have not heard; piped unto you, and you have not dan­ced; mourned, and you have not wept? how of­ten hath Manna fallen at your doores, and you have not stirred to gather it; the word of wis­dome beene uttered, and you have shut your eares against it? the Sunne hath shined, and you have beene not like the Persian, or the Stoicke in Lactantius, that adores and worships it;Instit lib. 2. cap. 5. but like the Atlantes in the Comment upon Lactantius, who cursed the Sunne rising and setting. I say nothing unto you, but as the Holy Ghost doth, Heb. 2.3. How can you escape in the day of Gods wrath, if you neglect so great salvation, as hath beene preached unto you.

2. If they save soules, how high and admirable is their calling, how wonderfull should their gifts be; they should not be like those Priests mentio­ned by Rhenanus, Derebus Ger­man. lib. 2. that when the question was proposed in the Triburian Synod, whether gol­den Chalices or woodden were to bee used in the Sacrament; Boniface Bishop, and afterward Martyr, makes answer; That in former times they had golden Ministers and woodden Chali­ces, but now they had many golden Chalices, but woodden Priests: If they save soules, with what comfort may they labour? If they save your soules, what love should you beare them? [Page 258]How carefull should you bee that they may not want any encouragement? If they save soules, how glorious shall they shine? Dan. 12.3. And so I come to the paines that the Preacher takes.

[...], Doct. If by any meanes: The Preacher of the Go­spell must spare no paines, neglect no meanes to gaine soules. Quod somnum laboribus vendi­dit. De causis corrupt. artium, lib. 1. That which Vives reports of Cleanthes, That he bought sleepe with his labours. That which Laertius reports of Aristotle, that when hee went to sleepe hee had a brazen globe in his hand, and under his hand a bason, that by the fall hee might be wakened. That which Valerius Maximus re­ports of Archimenides, Studiis quibus obtinuit samam, amisit vitam. that, By the studies (where­by he got fame) he lost his life, is most true of everie faithfull Minister of the Gospell: His toyle is like the heavie and restlesse labour of Iacob, when hee kept Labans sheepe; In the day I was consu­med with heat, parched with frost in the night, and sleepe departed from mine eyes, Genes. 31.40. Or like those good shepherds at Christs birth, that were tending their flockes in the night, Luke 2. His paines must bee in these two, praying, and preaching, as 1 Sam. 12.23. God forbid that I should sinne, Misericordiam Domint tibi pro te deprecatur, qui [...]minaris, vul­nus tuum sentit, quod ipse non sentis, pro te la­chrymas sundit, quas for sitan ip­se non sundis. Cypr. [...]e lapsis, Sect. 18. in ceasing to pray for you. The same you may see, Rom. 1.10, 11, 12. God is my wit­nesse, whom I serve in my spirit, in the Gospell of his sonne, that without ceasing I make mention of you al­wayes in my prayers. Hee must pray; Hee desires mercie for thee, who threatenest him; hee feeles thy wound, which thou thy selfe feelest not; he sheddeth teares for thee, which thou thy selfe sheddest not, saith Cyprian. Hee must preach in season, out of [Page 259]season, 2 Tim. 4.2. And all this he must willingly doe for the gaining of soules; adversitie is an heavie thing, yet this must hee endure to win soules, 2 Tim. 4.5. Persecution an heavie thing, yet he must endure it to win soules, 1 Cor. 4.12. We are persecuted, and we suffer it. Death an hea­vie thing, and yet Gods Minister must endure it to win soules, as the Prophet did, Ierem. 11.21. Separation from God an heavie thing, yet the Ministers must endure it, rather than not gaine soules unto God, as Moses, Exod. 32.32. and Paul, Rom. 9.3.

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

Them of my flesh.] We ought most of all to ten­der the health and salvation of those that are of our kindred, and neere unto us; Simon, confirme thy brethren, Luke 22.32. First, looke to our owne hearts, then to our owne houses, then to our [Page 260]owne kindred, and then let our light shine to all the children and people of God; and so I come to the second argument noted in the fifteenth verse.

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

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

In briefe, the argument is taken from the lesse to the greater, thus, If their casting away were good, how much more their receiving; and so being an hypotheticall proposition, it consists of an antecedent and a sequele. From the antece­dent I observe: That God never gives way to any evill, but for a good end and purpose: their [Page 261]fall was suffered for this end, to reconcile the world unto himselfe, as in the eleventh verse.

I come to the sequele, wherein were noted, first their danger, dead; secondly, their hope, re­ceived to life from death. From the first note, That living in sinne, out of favour with God, Doct. is to be in the estate of a dead man. The dead shall heare the voice of the sonne of God, Ioh. 5.25. If you aske who be these dead, surely you need not goe downe into the vaults of the earth to seeke them, they are buried above ground, they are dead soules in living bodies. That body is their tombe, and this their epitaph, Hic siti sunt, Here are they buried. Therefore awake thou that sleepest, stand up from the dead, Ephes. 5.14. It may be thought a strange position, and savour somewhat of melan­choly, that a man that breathes, and moves, and speakes, and drinkes, and sweares, and fights, and does all other acts which now adayes are counted manly, should be induced, that for all this he is no better than a dead man, a carcase. But let such a man as this be brought before the Iudge of life Christ Iesus, examined by the rule of life, viz. the word, and you shall see what his case is. The life of a Christian consists in the union of his soule with God, which is made by the grace of the holy spirit dwelling in him; for as the life of the body is the soule, so the life of the soule is grace; and where that is wanting, well may the body live, but the soule is dead, as Paul speaketh of the wi­dow, 1 Tim. 5.5. Such dead men are all by na­ture, dead in sinnes and trespasses, Ephes. 2.1. yea [Page 262]dead even from the wombe, and (if I may so speake) still borne; for no man brought grace in­to the world, nor suckt it from his mother; he is made, not borne a Christian. The word Soule is capable of life, if God be pleased to give it: the best by nature, but dead. There be two things that argue life in the soule of man; sense and mo­tion: if man in the estate of sinne hath either, I will confesse him to be alive, and not dead. But first, he hath no sense, for he perceives not the things of the spirit of God, nor can he, for they are discer­ned spiritually, 1 Cor. 2.14. Secondly, he hath no motion, he hath set up his rest in this world, never dreames of aspiring higher. Tell him of a journey to heaven, tis not in him to will it, tis not in him once to thinke of it, 2 Cor. 3.5. Now if this man may be said to live, which manifests life neither by sense nor motion, then stocks and stones, and the dullest of spring of the elements may as truly be said to live. So that wee may conclude, as Christ doth, Matth. 8.22. Let the dead bury their dead; or I may say of such, as the holy Ghost doth of the Angell of the Church of Sardis, Apoc. 3.1. Thou hast a name that thou livest, but thou art dead.

Hence learne first the errour of the Pelagian and his naturall sonne the Papist, Vse 1 who will defend man in sinne, and without grace, not to be dead, but halfe dead, like the wounded man, Luk. 10.30. or the maid, Matth. 9.24. But first, God finds no such good in man, Gen. 6.5. Secondly, Paul finds nothing in the unregenerate part but [Page 263]opposition, Gal. 5.17. Thirdly, leave the best man to himselfe, and he is dead to all good acti­ons. Fourthly, Paul could not finde any good thing in himselfe, Rom. 7. Yet in this point I can make it good out of Bellarmine and others, that they neither speake nor write what they thinke.

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

Life from the dead.] First, the world shall be changed as it were from death to life, after the re­ceiving of the Iewes; for though light be risen to the Gentiles, yet while the Iew remains in blind­nesse, [Page 264] The world hath not yet revived, saith Beza. Secondly, Life from the dead] Their estate shall be more glorious after their calling than it was before:Mundus nondum revixit. So Ambrose. Thirdly, Life from the dead. The restoring of the Iewes suddenly shall follow the resurrection from death to life: So Aquinas out of Origen and Chrysostome. I will not shew my dislike to any of these, yet that which I observe is different: That wee should not despaire of the Iewes, though now they be out of favour, and seeme to be dead; Though a man be dead, he may live againe; though buried, he may rise againe; though out of favour, he may be received againe; though he run away with the prodigall, he may returne againe; though he be fallen, yet he may rise againe. If a man be never so farre gone, wee should not despaire of his amendment and refor­mation. What people in all likelihood farther gone than the men of Ephraim? They willingly obeyed the commandement, that is, of Ierobo [...]m, Hos. 5.11. and when the Lord told them that they were sicke, and would have cured them, then went Ephraim unto Ashur, and sent to Iareb King of As­syria. This was added to his former sinnes, Hoeaccedu ad superiora peceata. saith Mercer: yet if once they say, Come, let us returne to the Lord, Hoe est, tantum piccavit, ut e [...] Sedoma compa­rata justa videa­tur. then after two dayes he will revive them, and they shall live in his sight, Hos. 6.2. What Ci­tie so farre gone as Ierusalem? She justified So­dome and Samaria, Ezek. 16.51. that is, She sin­ned so much, Aug. contra Faustum Mana­chaum. lib. 22. cap. 61. that Sodome compared to her might seeme righteous, saith Augustine. Yet will the Lord gather her (as a hen gathereth her chickens) under [Page 265]his wings, Matth. 23. What man so farre gone as Manasses, who built altars to strange gods, sacrifi­ced his sonnes to Moloch, gave himselfe to witch­craft, charming and sorcerie, used them that had familiar spirits, and did evill in the sight of the Lord to anger him? Yet being in tribulation, when he prayed and humbled himselfe greatly, then the Lord heard him, and was intreated, and he knew that the Lord was God, 2 Chron. [...]3.6, 12, 13. So true is that of the Prophet, Ezek. 33.12. [...] non attendi? cum enim Deus ve [...] [...] qu abo [...]us, & [...]s­sa quia om [...]po­t [...]s, ipse contra fratrem [...]d vinae [...] nam cla [...]dit, qui De­um credit aut no [...] velle, aut [...]. The wickednesse of the wicked shall not hart him in the day that he turneth to the Lord. Be the sinne never so great, I may say as S. Augustine doth; O man, who attendest to that multitude of thy sinnes, why doest thou not attend to the omnipotencie of the hea­venly Physitian [...] for seeing God will shew mercie because he is good, and can because he is omnipotent, he shuts the gate of divine pietie against his brother, who beleeveth that God either will not, or cannot have mercie. And why wilt thou shut him out of heaven, whom Christ hath not shut out of it? David is farre gone in a [...]lterie and murder, Peter in back- [...]d [...]ns, and apostasie, Paul in tyrannie and [...] and Gods Church;Aug. de te [...]pore Serm. 58. Mali [...] ut pes fraupatur, aut manus cum labo­re ad [...] offierum revoca­t [...]; [...]ium, [...], non [...], ego non [...]. yet the word of a [...] Divid, the crowing of a [...], a light shining and a voice sounding [...] brings Paul to Christ againe. Yet [...] this to incourage thee on in sinn [...] [...] what Augustine saith in the cited [...] foot or hand be broken, it is with [...] its first office; if againe, [...]t more hard [...] third time, not without much [Page 266]paine; if daily, I iudge not of it. But though I may not despaire of thy salvation, yet it may be God will not bestow salvation; though I may not judge thee, yet it may be the Lord will; though I may not censure thee, yet it may be that the Lord will condemne thee. I will hope God will shew thee mercy; but thou without repentance must feele his justice: Be thou never so farre gone, yet returne to the Lord as thou art commanded, and God wil bestow upon thee that mercy which he hath promised. But I leave this, and proceed to touch the instrument wherewith the Iewes are fet from death to life, The Gospell.

In Iohn 5.25.In Iohan. tract. 22. The dead shall heare the voice of the Sonne of God, and they that heare it shall live: which Augustine expounds of the raising of men dead and buried in infidelitie and sinne, at the hearing of the word:Transeunt a mor­te infidelitatis, ad vitam side. They passe from the death of infidelitie to the life of faith: I am not ashamed of the Gospell, for it is the power of God unto salvation to every one that beleeueth, Rom. 1.16. that is, an effectuall instrument of power, as Paraeus and Be­za expound it. In this God reveales his true and absolute righteousnesse, with which life and sal­vation is alwayes joyned, and by the ministerie of the word is salvation conveyed and communi­cated to all that obey it; and is therefore called the arme of the Lord, Isa. 53.1. whereby he can open the graves of sinne, wherein men are buried, and restore them to their lives againe. Man with­out faith is dead, and faith is that which makes the soule alive. Augustine upon the words of [Page 267]Christ to Lazarus, Ioh. 11.43. Lazarus come forth, saith, that surgere to arise, is credere to beleeve, to come forth is to confesse; and that which Christ said at the 44. verse, Loose him and let him goe, S [...]lvi [...], & [...]. is true of the Minister of the Gospell, who by the word looseth the bands of sinne and iniquitie, wherein they were tied. I might tell you of Iames, Andrew, and Matthew, and the rest; but I will only remember you of S. Augustine, Aug. Cons. [...] 8 [...]. as hee writes of himselfe, that when he sate weeping, and speaking these words,Quarenon [...]od [...], q [...]ren [...] [...], relle [...]ege. Why not to day, why not to day? he heard a voice saying, Take up and read, take up and read; which he expounds thus, that he should open the booke of God, and read the first place he light upon: he tooke the booke and opened it, and he hit upon Rom. 13.13, 14. Not in gluttonie and drunkennesse, not in chambering and wantonnesse, not in strife and envying; but p [...]t on the Lord Iesus Christ, and take no thought for the flesh. Thus (saith he) was I converted, and thus raised from death to life. When our parents have begotten us to die, the Word begets us to life. The parent may say, I knew I begat a mortall childe; but he that begets by the Word may say, I knew I begat an immortail one: Hereupon it is a manifest marke that we are aliue, if we beare a loue to the Word whereby wee are begotten; no better signe to know that thou art a sonne, than thy loue to that which begot thee, and it is the Word that begets us, 1 Iam. 18. & 1 Pet. 1.23.

Hence, Vse. first learne to apply this Gospell unto our owne hearts, and this medicine (that quick neth [Page 268]the dead) to our owne soules. The Gospell is like to a medicine, excellent onely in the application; Thinke that everie promise thou hearest belon­geth unto thee, everie precept thou hearest per­taineth to thee, every word of reproofe takes hold of thee; If I be convinced of any sinne, I will en­devour to reforme it; if I heare of any judgement, I will endevour to prevent it; if I heare of mer­cie, I will surely embrace it; if I heare of a gar­land, I will run for it; of a crowne of glorie, I will sight for it, if I have formerly presumed to sinne, because God is mercifull, I will now trem­ble at his judgements; if formerly despaired, be­cause of mine owne sinne and Gods justice, I will now cheere up my drooping heart, for mercie re­joyceth against judgement; if thou bee never so sicke, apply this Gospell to thy soule, this will heale thee, as it did the Leper, Matth. 8.3. If never so blinde, apply this Gospell, this will cure thee, as it did Bartimaeus, Mark. 10.52. If never so long dead, apply this Gospell, it will make thee alive againe, as it did Lazarus, Ioh. 11.43. But apply it to thy selfe, not to others; Bee not like gracelesse Spend-thrifts, that say; O, there were good lessons against this greedinesse, not like the Vsurer, there were good lessons against prodigalitie and unthriftinesse; not like the strict Pharisie, O, there were good lessons against li­bertie and licentiousnesse; not like the atheisti­call and loose companion, O, there were good lessons against precisenesse. This is to bee like those Lamiae or Gorgones, mentioned by Caelius [Page 269]Rhodoginus, who can finde meanes to cure others, but none to helpe themselves.

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

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

IT is the confirmation of the second argument, from the hope that the Iewes shall bee resto­red, because an holy people shall not bee cast off for ever: but the Iewes are hereditarily an holy people; therefore shall not bee cast off for ever. Of this argument, the assumption, or mi­nor onely is expressed, and is amplified by two metaphors: the one from the holy first fruits, the other from the holy root; the one taken from the Law of Moses, the other from the course of Na­ture. The Law of Moses was this, as Numb. 15.20. You shall offer a cake of the first of your corne; that was the first fruit, which being conse­crate and holy, the remnant was also holy; that is, was made good and wholesome. The order of Nature is this; the juyce, and the sap or moy­sture comes first into the root, and then into the branches: So that if the sap be good in the root, it is good also in the branches; now to apply, the first fruits were holy. The root whence the Iewes came was good, therefore they are good also. Who are these first fruits, and who this root is? I cannot beleeve with Origen that it was Christ; I acknowledge no other holy root but our Lord. Ego aliam radi­cem sanctam non agnos [...]o, nisi Do­minum nostrum. But I beleeve with Chrysostome, & the whole streame of moderne writers, that by the first fruits, and the holy root, wee must understand Abraham, [Page 271]Isaac, and Iacob, with the rest of the Patriarches, which are not these fruits or root in respect of their persons, but in respect of the promise made to them and to their seed, as Calvin hath well ex­pounded it. So that the meaning is, God hath hath promised to be the God of them who are the fruits, and of their children which are the lumpe; of them who are the root, and of their children who are the branches; therefore in regard of Gods promise we must not doubt, but God (who hath mercie on the first fruits) will have mercie on the rest, hee (that loved the root) will also set his love upon the branches; from whence note in generall. 1. From the Law of paying the first fruits;

1. That of all the fruits of the earth, Doct. 1 and of all the blessings that God gives unto man, some part is due backe unto God againe: For though authoritie have dasht and cancelled that Law of Moses con­cerning the paying of tithes; yet Gods part and right in all the creatures can no man take away. God was to have the first borne both of man and beast, Exod. 13.2. He was to have the first fruits of the Land, Exod. 23.19. But who was to re­ceive for God. See Deut. 26.12, & 13. It was given to the Levite, to the stranger, to the father­lesse, and to the widdow: The Lord is Land-Lord of the whole earth, and of all that is in it; man is but Gods Tenant at will, and is bound to pay unto God a vearely rent, that is, some part of all the blessings of God, and this God receives by his Deputies. Some is to bee [Page 272]paid to the Levite, some to the stranger, some to the widdow, some to the poore and fatherlesse. So that such men as hold much from God, and will not pay backe unto God againe that which is his owne, are such as God will at last turne out of doores.

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

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

4. Doct. 4 Gods promises made to the Fathers shall bee fulfilled to some of their children, though not to them all; and in Gods appointed time, though not so soone as the promise is made. When he promi­sed to send his Son, this promise was made to the fathers, and God fulfilled it to their children, Acts 13.32, 33. The promise of giving the land of Canaan made to the Fathers, was long a fulfil­ling, but at last fulfilled to their children: If God have made Abraham a promise, that his seed shall [Page 273]be blessed, hee will fulfill it in Isaac, though Ish­mael be rejected, Genes. 21.12. If hee make the same promise to Isaac, hee will fulfill it in Iacob, though Esau bee reprobate, Gen. 27. If the same promise bee made to Iacob, and Iacob die many hundred of yeeres before, yet some of his children shall inherit it; yet am not I come to the pith of my Text, and therefore there must bee a fifth conclusion.

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

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

Whereto I answer, Answ. that the Iewes are a rebel­lious people. 1. Not universally, but a part of them; for I am an Israelite of the seed of Abraham, [Page 274]saith Paul, vers. 1. 2. Not perpetually, for it is but till the fulnesse of the Gentiles shall come in, vers. 25. So that there is no contradiction betwixt these two propositions; Israel is for a time and in part rebellious, and Israel is in part and in the fulnesse of time to be called againe.

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

Whereto the answer must be, Answ. that here is not meant a personall and habituall holinesse, but an hereditarie holinesse of the whole Nation; the former is not traduced from parents to the chil­dren, the other is: personall holinesse is a quali­tie infused by regeneration, confirmed & encrea­sed by the exercise of holy actions, whereby a man is made conformable to the Law of God, and begins to please God, as the holinesse of A­braham, Isaac, and Iacob. This is not found in [Page 275]everie Israelite, but onely in the regenerate; nor propagated from Abraham to all his posteritie, for Ishmael and Esau had it not; nor doth the A­postle meane it in this place; here ditarie holines common to the whole Nation is an outward dig­nitie, or the grace of the Covenant, whereby all the children are within the Covenant which is made to their fathers. The right to this Cove­nant is that which the Apostle cals holinesse; and from this the Apostles argument is good: If the root be holy, that is, covenanted to God, then the branches are holy, that is, within the same Covenant.

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

Whereto I answer: That branches, Answ. some are native, some ingrafted; the sap, and the moy­sture, and the fatnesse of the root is conveyed to both. We Gentiles (though we be not the natu­rall branches) yet are the naturall cut off, and we engrafted in their stead, as the Apostle shewes at vers. 17. Thou being a wilde olive tree, was graft in for them, and art made partaker of the root and fatnesse of the olive tree: So that we are succeeded in their right, and therefore (me thinkes) the rea­son is good. If their sonnes were by the right of the Covenant borne Iewes, why are not the chil­dren of Christians by the same right borne Chri­stians: and as this Covenant of grace was not conferred upon them by Circumcision, but onely confirmed; so in Baptisme, the same right is not [Page 276]conferred, but sealed. Whereupon Tertullian cals Baptisme the signing of faith; Chrysostome, the seale of faith, Basil, the seale of faith; and Augustine, the Sacrament of faith. By all which it appeares, that there is no grace before Bap­tisme: Therefore Hierome sayes well,Nos non nasci Christianos, hoc est, conditione naturae, sed re­nasci Christia­n [...]s, hoc est, con­ditione gratiae. Wee are not borne Christians, that is, in the condition of nature; but wee are regenerated Christians, that is, by the condition of grace: Wherefore ignorant are those men, and foule are those mouthes, who affirme that infants dying without Baptisme are damned. Christ saith,Mark. 16.16. He that shall beleeve, and be baptized, shall be saved; Qui non est bap­tizatus, sed qui non crediderit condemnabitur. but he that will not beleeve, shall bee damned; He saith not, He that is not baptized, but he that beleeveth not shall be damned. S. Augustine (who was harsh and unfound enough in this point) confesseth,Ad Scleucian. Epist. 108. that Baptisme of fire or bloud, is called Baptisme as well as that of water. And S. Ambrose, in his funerall Oration at the death of Valentinian, who was slaine when hee was but Catechumenus, Regnare cum Christo in coelis, [...]tsi tincius non erat. affirmes that hee did reigne with Christ in the heavens, although he was not baptized: For though God have tied us to use it, yet he hath not tied himselfe to it; for hee doth not save all that are baptized, and yet will save some that were not baptized; & as amongst the Iewes, they were not all condemned that died without Cir­cumcision; so neither are all they now that die without Baptisme. In 2 Sam. 12.18. Davids childe died the seventh day, which was before the day of Circumcision, and yet saith David, I shall goe to him, vers. 23. God cals them his [Page 277]sonnes, Ezek. 16.20, 21. so I come to the third argument.

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

THis is the third reason, taken from the twofold condition of the Gentiles; the one shewing what they were in former time; the other, what now they are. They were branches of a wilde olive, now engrafted into the right olive tree. More particularly thus; the ar­gument consists of an antecedent in the 17. verse, and a consequent in the 18. In the antecedent, I note, first the estate of the Iewes, which was like to a tree, whose branches be broken off in the beginning. Secondly, the double estate of the Gentiles; the first, they were like to a wilde olive tree, without the compasse and hedge which was about the Lords garden, as also void of all good fruit; the other what they are, engrafted into the right olive tree; where you may note, how God bestowes upon the Gentiles a threefold grace and benefit: first, an engrafting into the right root; secondly, made partaker of the root; made of the same nature with the root; thirdly, made par­taker of the fatnesse, that is, of all the privi­leges and benefits of the covenant made to Abra­ham, Isaac and Iacob. I beginne first with the con­dition; [Page 278]of the Iewes, some of the bracnhes be bro­ken off. First, they were such as thought them­selves branches good enough, because outwardly as faire and freth as any other. And from thence note. Wicked men seeke no further, than to have the outward privileges of Gods children. Second­ly, no outward privilege can acquit a sinful people from Gods anger, nor prove them to be the peo­ple of God: either proposition is before handled upon the first verse of this Chapter. Secondly, they are but some of the branches whence note two points; first, none that are within the co­venant are broken off finally. Secondly, all the Iewes are not within the covenant made with Abraham, see likewise on the first verse of the said Chapter. Doct. Thirdly, They are broken off; God hath not so tied his promises and graces to any mans seed, but some of them may be cast off, if they degene­rate; though God made the promise to Abra­ham and his seed, yet Ishmael hath no right unto it; Cast out the Bondwoman and her sonne, for the sonne of the Bondwoman shall not bee heire with my sonne Isaac, Gal. 4.30. The same confirmed to Isaac, and yet, I loved have Iacob, and hated Esau, Mal. 1.3. the same confirmed to Iacob, & yet with many of them God was not pleased, Rom. 10.5. The Iewes say they came of Abram, and yet Christ hath censured them to be sonnes of Satan, Ioh. 8.44. But this I meet hereafter; I proceed to the twofold estate of the Gentiles.

The first is, what they were; oleaster, a wilde olive tree, quasi olea sterilis, a barren olive-tree. [Page 279]There be two kinds of olive trees that be barren; the one made, as Plinie reports,Plin Nat. Hist. lib. 17. cap. 24. that if a goat doe but licke it, it presently becomes barren, and ne­ver bears olives more; the other naturally barren, and is here called the wilde olive, which hath the shape, the leafe, the bough of the true olive, but it wants the generous juyce, it wants the fruits. Such were the Gentiles, they had outwardly the same image and similitude with the people of God, they had some morall vertues like unto leaves, outwardly resembling the good workes of Gods children, but wanting that generous juyce, that is, the graces of Gods spirit, without which there is nothing that God accepts. The first thing that may be gathered, is, Doct. The remembrance of for­mer wildenesse, wherein once we were, should curbe us from growing proud of that estate wherein now we are; We were once wilde, and must not now in­sult ouer those that are as we were. It is the coun­sell of God himselfe, Isai. 51.1. Looke unto the rocks whence you were hewen, and to the hole of the pit whence yee were digged. Amos was once an herdman, Peter a fisherman, Paul a maker of tents, Iacob a keeper of sheepe; and you reade not (that when Amos became a Prophet, Peter an Apostle, Paul a Doctor of the Gentiles, and Iacob a Lord in his Countrey,) that ever they for­gat their former estate, and meane condition wherein they had lived. Amos as milde when he was a Prophet, as when he was a herdman; Peter as lowly when he is an Apostle, as when he was a fisherman; Paul as courteous when he is a Do­ctor, [Page 280]as when he was a tent-maker; and Iacob as humble when he is a Master and Lord, as when he was a servant and keeper of sheepe. This man­ner of perswading doth God often use to his peo­ple; You shall love the stranger, for you were strangers in the land of Aegypt, Deut. 10.19. Thou shalt not pervert the right of the stranger, nor the fatherlesse, but remember that thou wast a servant in Aegypt, Deut. 24.17, 18. The remembrance of what we have beene should keepe us from being proud of what we are.

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

A lesson as little practised as any other;Herodotus in Euterp. Arist. pelit. lib. 3. most men are like to Amasis in Herodote, who being of meane descent, yet at last growing great, tooke a silver bason, &c. or like to Fabius in Plutarch, who being advanced to a Consulship, when his owne father came to him in a message from the Romane Senate, would give no answer till his fa­ther should light and come on foot to him; or like unto the Israelite, who was a long time a ser­vant oppressed in Aegypt, a long time almost star­ved [Page 281]in the wildernesse; but being come to Ca­naan, grow proud on a sudden, and forget not only their former misery wherein they had beene, but the hand that made them, and the God that delivered them; He that should have beene up­right, when he waxed fat, spurned with the heele, &c. Deut. 13.19. Or like to Pharaohs Butler, who being in favour, soone forgot that ever he had been in prison, Gen. 40.23. If rich, wee forget that ever we were poore; if in honour, that ever we were base; if masters, that ever we were servants; if free, that ever we were strangers. It is strange to see, that man, who is but dust, and every handfull of dust (that flies) hits him in the teeth with his basenesse, should bee altogether made of drie dust, thats so easily blowne and carried aloft into the aire above his fellowes, though they have the same father, God, and the same mother, the Church, and hope for the same kingdome, hea­ven, borne alike, and die like, come with nothing, and goe away with nothing. The greatest will have no cause to bee proud, if hee remember whence he came, from Adam; the most honou­rable no cause to be proud, if he remember whi­ther he goes, to the earth; the wisest no cause to be proud, if he remember what he is, dust; the richest no cause to be proud, if he remember whi­ther he must returne againe, [...] thalan o gran­doribus literis inscripta babuit, Willegesi, Wille­gest, recole unde veneris. Becolcerus in Anno. 10 11. to the dust of the earth, Gen. 3.19. We should be like to Willege­sius, who being the son of a Carpenter, and after­ward Bishop of Moguntia, had this written in his Bed-chamber with great letters; Willegesius, [Page 282]Walligesius, remember whence thou camest; and like Iacob when he was growne rich, with my staffe came I over this Iordan, &c. Gen. 32.10.

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

Engrafted for them, and made partaker of the root and fatnesse of the olive tree.] Here note three benefits. First, Incision. Secondly, by whom, God. Thirdly, how, by his free calling and grace; and what better are they now? They were wilde, and without fruit, but now full of good fruits. From whence note, Though man before grace and effectuall calling were like a barren tree, yet if God [Page 283]once call him, and receive him to grace, hee will bee fruitfull and full of good workes. For warrant, see Tit. 2.11, 12, 13. The grace of God hath appeared, and bringeth forth in man these excellent fruits: 1. Denying of all ungodly and worldly lusts. 2. So­brietie. 3. Righteousnesse. 4. Godlinesse. So­brietie in himselfe, righteousnesse in respect of his neighbour, godlinesse in respect of God. 5. Expectation of a blessed hope, the appearing of the mightie God, and of our Saviour lesus Christ: So 1 Thess. 4.7. God hath called us unto holinesse, and the reason is pregnant. Who uso­ever God doth effectually call, them hee had pre­destinate before; and therfore they cannot chuse but bring forth many good workes, as Paul, Eph. 2.10. We are the work manship of God created in Christ Iesus unto god workes, which God hath or­dained, &c. And whensoever a man is effectu­ally called, then is it certaine that he shall be glo­rified; as Rom. 8.30. And therefore such an one cannot but abound in good workes, and be filled with the fruits of righteousnesse, as the same A­postle speakes, Rem. 6.22. Being made servants unto God, you have your fruit unto holinesse, and the end everlasting life. That a man may say as Salomon, Eccles. 11.3. If the clouds bee full, they will poure forth raine upon the earth: So of a man, if he be called of God, and sanctified by his Spi­rit, and enriched with his grace, he will resemble Titus the good Emperour, who when hee had spent a day, and done no good, was wont to la­ment it in these termes, O my friends, O [...], diem perduit. I have lost a [Page 284]day. Othniel will judge, Elias plead, Elisha build, Nehemiah reforme, Abigail releeve, Zaccheus re­store: If the tree be once good, it will bring forth good fruit; if the ground bee once manured and tilled, it will bring forth good corne.

Learne here to examine, Vse. whether you bee en­grafted into the true stocke, by any effectuall and powerfull calling; if you beare not onely leaves but fruit, if yee be filled with the fruits of righte­ousnesse, to the glorie and praise of God, Phil. 1.11. Yee were once darknesse, but now light in the Lord, walke as children of the light, Ephes. 5.8. See 1 Pet. 2.9, 10, 11. What those fruits are, you may see in Zach. 8.16, & 17. These are the things that yee shall doe, speake the truth, execute judgement, imagine no evill in your hearts, and love no false oath, for these be the things that I hate. You may see, Gal. 5.22. The fruit of the Spirit is love, joy, peace, long suffering, &c. You may see it, 2 Pet. 1, 4, 5, 6. Flying the corruption in the world by lust, joyne with your faith vertue, with vertue knowledge, &c. Hence is that of our Sa­viour, a good tree is knowen by his fruit; if thou bee changed from a naturall to a spirituall man, from a wilde olive to a true olive, from a servant of sinne to a sonne of God, shew it by your fruits. But first, let not your fruits bee like the apples of Sodome,Cap. 48. mentioned by Solinus. Secondly, when you grow old, give not over bearing fruit, but bee as the Palme-tree, Psal. 92.13. and bring forth most fruit in the time of age. Thirdly, bring it forth all the yeare. Religion and vertue must [Page 285]have but two seasons, a spring time and har­vest, &c. So I come to the second benefit, a par­ticipation of the root.

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

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

God deales with sinners, as the father of the prodigall, Luk. 15. So soone as his sonne was [Page 286]comming (when he was yet a farre off) he ran to meet him, and fell on his neeke and kissed him, brought the best robe, and a ring, and killed the fat calfe,Peccanti silio dat oscula non sta­gella, vis amoris non vidit deli­cta, sic curat filii vulnera, n [...] forte cicatricem, nè fortè filio nae­vum relinqueret. Chrysol. Serm. 3. &c. Hee gives kisses not stripes to his of­fending sonne; the force of love seeth not faults, hee so healeth his sonnes wounds, that hee might not by chance leave a scar, or the least freckle in his sonne, saith Chrysologus.

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

2. Vse 2 What wee ought to thinke of men, whom God hath called from their sinnes: not to thinke worse of them for what they have beene, but to thinke well of them for what they are. If David have repented, thou must not thinke worse of him for his sin, but magnifie God for forgiving it. If Peter have played the Apostate, thou must not say; I know the day when thou didst deny thy Master; but blesse God that hath pardoned it. Object not to Matthew that hee was a Publican, for he is now an Apostle; to Peter that he denied Christ, for hee will now confesse him, and lay downe his life for him; to Manasses that hee was an Idolater, for God hath forgiven him; to the Gentile that hee was a wilde olive, for the Lord [Page 287]hath engrafted him into the true stocke; and when God hath received a man, and forgiven him, it is sinne for any man to object it against him. So I come to the third benefit.

The fatnesse of the olive tree.] What may bee meant by it, see Isa. 55.1, 2. Come buy wine and milke without silver, hearken unto me, and let your soule delight in fatnesse: So the Parable of the feast in Luk. 14. By all which is meant, the gifts and graces that concerne salvation in Christ: and in regard that grace is compared to fatnesse, wine, and hony, &c. We may first learne, That grace & goodnesse is that which makes the soule fat, and makes man favourable and comely in Gods eyes. 2. There is no grace, or gift, or privileges, that ever the Iewes enjoyed, but now the Gentile hath them; God hath promised to dwell amongst them, wee have him now with us, as Acts 2.39. And wee may say with David, Psal. 46.11. The Lord of hosts is with us, the God of Iacob is our re­fuge: They had the Temple, the Church of God is now amongst us; they were the keepers of Gods Oracles, the Gospell now shineth a­mongst us; they had the promise of Canaan, we of Heaven, they were Gods peculiar people, now wee are his sonnes; [...] they were first like Gi­deons fleece, watered with dew of Heaven, when all the rest of the world was dry; but now the Nations and out-corners have the dew of Hea­ven, and they are dry; they could never chal­lenge any privileges which wee have not; and from hence we may comfort our selves with this, [Page 288]That no Nation or Countrey can be any dispa­ragement to grace and happinesse, as above on the first verse. So I come to the first proposition of the exhortation.

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

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

They that rise by other mens fals, Doct. and grow great by other mens ruines, must not grow proud over them that are fallen. Thus did the common soul­dier in Tacitus represse Pompeyes pride,Nostrâ miseriâ magnus es. Thou art great by our misery, therefore swell not against us. Though Matthias come in Iudas his place, he must rather lament for Iudas his losse, than grow proud of his owne gaine. If the Gentile bee raised by the fall of the Iew, hee should ra­ther bewaile that the Iew is fallen, than grow proud of his [...] rising; the one of these would God exceedingly commend, the other he cannot chuse but punish. The lamenting of other mens losses is the rule of Charity, that seekes not his owne, 1 Cor. 13.5. The nature of members in [Page 289]one body is, that one beare anothers burden, Gal. 6.2. that if one member suffer, all suffer with it, 1 Cor. 12.26. most excellent is the Apostles rule, Heb. 13.3. Remember them that are in bonds, as if you were bound with them, and them that are in affliction, as if you were afflicted in the body. If the foot, which is the meanest part, be sicke, the heart sighs for it, the soule and tongue pray for it, the eye tends and watches it, the hand applyes meanes and medicines to it. Excellently Cyprian, Cum destenti­bus defleo, cum jacentibus jaceo, jaculis grassan­tis inimi [...] mem­bra mea percussa sant, cum pro­stratis fratribus, & me prostavit offectus meus. I weepe with them that weepe, I lie downe with them that are sicke, my members are stricken with the darts of my cruell enemie, with my brethren over­throwne, my affection hath me overthrowne. But the rejoycing at other mens falls is as hatefull, as the other was acceptable to God. It is the counsell of wisdome, Prov. 24.17, 18. Be not glad when thine enemie falleth, let not thy heart rejoyce when he stumbleth; and for a threefold reason; first, for feare the Lord see it; secondly, for feare it displease him; thirdly, lest God turne his wrath from him, and bring it upon thee. If but an Oxe or an Asse be fallen into a pit, we must not stand laughing at him, but helpe him out, Deut. 22.4. much more, if our brother haue suffered either spirituall or temporall losses, ought we to pity and helpe him with the spirit of meeke­nesse, as the Apostle wisheth, Gal. 6.2

How ought the consideration of this to amaze the hearts of some men, Vse. who when they are growne full by emptying other mens purses, and build themselves palaces by the fall of other mens [Page 290]houses; swell like to the milt in mans body, when the other parts decay; are ready to entertaine a meane conceit of such men, whose estates are decayed and weakned. It is an errour in judge­ment, and the pregnant marke of a vaine and sin­full heart to thinke worse of a man because of his wants, and to grow proud over him that is fallen; for though Iob be in the ashes, he shall be restored, and Ioseph in prison, he shall be adran­ced againe, and God likes a man no worse for this. Surely he loves Ieremie in the stocks as well as in the Kings palace; Ioseph in prison as well as in Pharaohs house; Iob on the dunghill as well as in the midst of his wealth; his servants that wander in sheepe-skinnes, and goat-skinnes, Heb. 11.37. as well as Dives thats clothed in pur­ple and fine linnen; but I hasten to the second conclusion.

God would have no man to grow proud, Doct. because of either temporall or spirituall graces wherewith God hath honoured him. So in the parable of the Pharisee, that trusted in himselfe and despised others, Luk. 18. from the 9. to the 13. Doe you despise the Church of God, and shame them that have not? shall I praise you in this? I praise you not, 1 Cor. 11.22. Thus the Apostle instructs his Corinthians; Who hath separated thee? and what hast thou that thou hast not received? Nullis opportunis insidiatur, quàm quibus laus j sta debetur. &c. 1 Cor. 4.7. God knowes full well, that none are so sub­ject to this sinne, as they that have the best gifts, according to that of Prosper: Epist. advirgi­nem Demetria­dem. He insnareth none bet­ter, than those to whom iust praise is due. And [Page 291]therefore he charges them especially to take heed of this sinne; that his people be not proud of their temporall blessings; see Deut. 8.14. Take heed that thy heart be not lifted up; not of spirituall graces, for what hast thou which thou hast not received? 1 Cor. 4. Other vices in sins, Caetera viti [...] in peccat [...], super [...] in [...] Superbia bones op ribus insidia­tur ut pereant. Ad Dioscor. Epist. 56. Epist. 109. ad Monachas. pride in deeds well done is most to be feared, saith August. Pride seekes to destroy good works. When we have escaped common sins in dong evill, God would have us take heed that we grow not proud of doing well: many times the devill cannot keepe man from doing some good, which yet shall never bee but upon record, and so hee makes him proud of what he hath done, and so in other sins. Will you have a reason?

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

Secondly, this keepes a man farre from God and mal [...]es him unfit to come neere him, that which brings a man neere, is humility;Hec [...] sursun. tenda [...] Aug de Civit. Det. lib. 14 cap 13. This is a wonder of humility, that pride rends downewards, [Page 292]humility upwards, saith Augustine. And to Diosco­rus he saith,Epist. 56. that that which Demosthenes answe­red one that asked, what in the precepts of Rhe­toricke is first to be observed? answered, Pronun­tiation; what in the second place? Pronuntia­tion; what in the third place? Pronuntiation: may bee most truly said of humilitie. So Hie­rome of Paula; Minima suit ut esset maxima, quanto magis se d [...]ciebat, tanto magis à Christosuble ve­batur, latebat, & non latchat. She was least that she might bee greatest, by how much more she humbled herselfe, by so much the more by Christ was she exalted, she lay hid, and yet she lay not hid. [...] gloriam as­siquebatur. Aug. de Civit. Det, lib. 5. cap 12. By shunning glory, he attained glory. So Augustine of Cato.

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

Which serves to take downe the pride of a number of conceited professors amongst us, Vse 1 who because they exceed others perhaps in sharpnesse and quicknesse of apprehension, perhaps but on­ly in a talking vaine, and habit of disputation about questions that cannot edifie, use to swell and grow bigge with conceit of their owne per­fection, and in comparison of their grace, con­science, obedience, and knowledge, doe not sticke both to contemne and condemne their bre­thren; others carnall men, they spirituall; others luke-warme, themselves zealous professors; o­thers to bee blinde, they to see the truth, [Page 293] ‘Iane à tergo quem nulla ciconia pinsit.’ There are few men whom they can preferre be­fore themselves; their brethren are either more ignorant, or more cold, or more easily yeeld to Church orders; but they thanke God they are not like other men. So more they are, for many that speake a great deale lesse, doe a great deale [...] good; many that make lesse shewes, have better hearts; and many that boast lesse, have better cause than they have. To conclude, the more wisdome a man hath, the more humble it will make him, not more proud; the more learning and know­ledge a man hath, the more meeke and gentle it should make him, not more haughty and censo­rious; and ther's good reason for it; they that have least wisdome, least knowledge, least grace, commonly thinke they have most, and they that have mose seotheir want. By seeing much, they see how much they lacke; and that which they have, being nothing to what they want, makes them thinke that of all others they have the least. So I come from the proposition to the reason.

Thou bearest not the root, but the root thee.] Which is taken from an absurdity that would follow. It were absurde for him that must be car­ried, to boast against him that carries him; as if the armes should boast against the feet, the cha­riot against the wheele, the branches against the root whereon they are sustained. Or i [...] may be from the unseemlinesse of it; it is an unbonest part to receive a multitude of blessings, and ne­ver to acknowledge it; and wretched unthank­fulnesse [Page 294]to receive a blessing at ones hands, and crow over him that gave it: but if the Gentiles insult over the Iewes, then the branches rejoyce over the tree that beares them, the hands against the body that sustaines them, the chariot against the wheeles whereon it is borne, and the roofe of the house against the pillars whereon it stands. But the conclusion which may be inferred is first in the position. How much men are beholding to their holy ancestors, and children to be borne of holy parents, they are holy for the promise made unto their fathers, as in verse 16.

Secondly, Doct. in supposition; The Gentiles are in many respects inferiour to the Iewes, howsoever for the present they are cast off, and pluckt from the vine. Reason 1 For first, we have our religion and doctrine, the foundation, beginning, and establishment of our Church from them; as Isai. 2.3. Many peo­ple shall goe and say, come, let us goe up to the moun­taine of the Lord, and to the house of the God of Iacob; for the Law shall goe forth of Sion, and the Word forth of Ierusalem: according to that of Christ, Ioh. 4.38. Other men laboured, and you are entred into their labour. The Fathers and the Prophets sowed the seed of the Church of the new Testa­ment, which covenant is derived from them to us, and wee are changed into their common­wealth, not they into ours; ingrafted into their stocke, not they into ours.

Secondly, Reason 2 wee have from them the oracles of God, for they were committed to them, Rom. 3.2. which the Apostle calls their preferment above [Page 295]others, vers. 1. and hence it is that we approve as canonicall all the bookes of Scripture that they had and no moe. Hence let us see what an honour it is to have Gods oracles: Secondly, let us learne to use this treasure better than the Iewes did, for feare it be taken from us, as it was from them.

Thirdly, our Saviour Christ, Reason 3 God blessed for evermore, had his beginning from them: So the Apostle, Rom. 9.3. Of whom are the Fathers, and of whom concerning the flesh Christ came, who is God over all, blessed for evermore: and therefore salva­tion is of the Iewes, saith Christ, Ioh. 4.22.

Fourthly, Reason 4 they were the chosen and peculiar people of God, and a royall priesthood, 1 Pet. 2.9. They were beloved, when we Gentiles were with­out God in the world, Ephes. 2.12.

Lastly, all the particular promises, Reason 5 as the land of Canaan, the Temple, the preservation of that stocke out of which the Messias was to come, was proper only unto them: and from hence let us be farre from rendring evill unto them, but pray for their recovery, and doe our utmost diligence to win them unto Christ; and of all things there is nothing more availeable to the winning of an un­beleeving Iew, than the unspotted and unblame­able life of a beleeving Gentile; yea it may seeme more effectuall than the word it selfe, as vers. 11. And so I come to a fourth argument, in the three next verses.

VERS. 19. Thou wilt say then, the branches are broken off, that I might bee graf­ted in.

THis third reason stands on two parts: The one, an argument urged, to shew that the Gentiles may boast over the Iewes: the other, the Apostles answer. The ar­gument is vers. 19. the Iewes are cast off for our cause, compelled to yeeld unto us, the more un­worthy to the more worthy; therefore, seeing we Gentiles are the more worthy, wee may law­fully boast. The answer to this is three-fold. 1. They are not broken for thee, but for their in­fidelitie, vers. 20. 2. Thou art not grafted in for thy worth, but standest by faith, that is, art en­grafted out of grace and mercie, vers. 20. 3. Be­cause God (who in justice cut off the naturall branches for unbeleefe, for the same cause may cut off thee, vers. 21. And upon these hee builds his exhortation;Noli altumsa­pere. Bee not high minded, but feare. I begin with the first.

Thou wilt say then.] Note that Paul had pres­sed many strong arguments, to disswade the Gen­tiles from pride and insultation over the Iewes, and yet here they have some thing to say for it.

There is no sinne, Doct. bee it never so predigious and foule, but his master hath some plea for it, and some reason to uphold it. Some have Scripture, as co­vetousnesse hath 1 Tim. 5.8. Vsurie hath Deut. 23.20. Vnto a stranger thou mayst lend thy money [Page 297]upon usurie, though not to thy brother. Some have example, as drunkennesse in Noah, adulterie in David, apostasie in Peter; some have authoritie, as being practised and allowed by starres and planets that reside in the superiour orbes. Some plead that their sinnes be but small, Is it not a lit­tle one, said Lot to the Angell? when hee was commanded to fly into the mountaine, he would goe to Zoar, Is it not a little one and my soule shall live? Some that the sinne they harbour is but some one, as Naaman the Syrian; God be mer­cifull to me in this one, 2 King. 5. Hee will neither sweare, nor steale, but kneele in the Idols temple:

Some (when they have sinned) lay it upon others, as Adam; some defend it to be no sinne at all, as here the Gentiles doe; Some excuse themselves; Alii excusant; 1. Non seci. 2. [...]. 3. Si male, at no [...]m [...]ltum male fec [...], aut si multum male fec [...], non nulâ intentione Bern. Apolog ad Gui­lielm. Abbatem. 1. I did it not: 2. I did well. 3. If I did ill, yet not verie ill, or if I did verie ill, yet not with an evill intention: as Bernard speaketh.

Note first, the boldnesse of sinne; It dares ap­peare before the Revenger of sinne, the Punisher of sinne, and plead not guiltie to whatsoever is produced against it: much like to Iudas, who when Christ said that one should betray him, boldly demandeth; Is it I? Is it I? And when they told Peter that hee was one that was a fol­lowes of Christ, he sware he knew no such man; [Page 298]but that which wee may chiefly learne is this: That sinne (if it be borne with but a while) will not know it selfe to bee sinne at all, but plead it selfe to be goodnesse and honestie.Bern. de vita so­litaria. Custome (saith Bernard) will become a second nature, and so must be called good. Consuetudo pro lege est. Ter [...]ll. de Coron [...]milit. cap. [...]. Custome is for a Law, saith Tertullian, and so will bee counted good. If a man bee but used to it a while, hee will never take notice of it, nor know when hee doth evill. Custome of sin­ning will take away all sense of sinne. Mans heart is like to a way, at first everie coach makes a mark or print, afterward when it is worne to the gravell it becomes like a pavement; and therefore Sal­vianus holds it a wonder, that a man should long continue in sinne,Et non cum ipsis iniquitatibus m [...]riatur, in ipsit sepeliatur. Cuiùs finienda vita, quam vi­tia. Aug. ad Cor­nel. Epist. 125. and not die with his iniquities, and be buried in them. Augustine saith, that after sinne becomes customarie, Life may sooner be en­ded than vices. Ieremie impyeth that there is an impossibilitie that it should everbe left, Can the blacke moore change his skin? &c. Ierem. 23.13. Iob, that sinne will be buried with those that have used to keepe it; His bones are full of the sinnes of his youth, &c. Iob 20.11.

Learne then to stop the current of sinne in the beginning, Vse. lest when it should hold up the hand at the bar, it become Sergeant to plead it at the barre; and so I come to the plea it selfe.

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

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

That such branches as shall bee cut off, are so like others, that God onely can distinguish them: Doct. A point manifest in that Parable, Matth. 13.29. When the servant would have pluckt up the tares that were among the wheat, Christ for­bids him for this reason, lest while you plucke up the tares, you plucke up the wheat, as not being able to distinguish one from another, according to that of S. Augustine, Deus nobis impe­ravit congrega­uonem, sib. re­servavit separa­tionem, ill [...]us est s [...]parare q [...]ine­s [...]t errare. Aug. ad virgin Faeli­ciam, Epist. 109. Quidam tenent pa [...]ral s [...]athe­d [...]as, ut Dugre­gem custodiant, quidam ut suis honoribus servi­ [...]t. Aug. ibid. Aug. contra Pe­til [...]anum, lib. 3. cap. 55. God hath required of us the congregating, hath reserved the separating to himselfe; hee must separate, who knowes not how to erre. Who can distinguish S. Iude from the Traytour Iudas, or Simon Peter from Simon Ma­gus, but onely Christ: Some doe sit in the pastorall chaires, that they may keepe Gods flocke, some that they may serve their owne preferments: saith the same Father, Ibid. Iudas doth preach and bap­tize as well as Iude, as the same Father speaketh. There bee branches, saith Ambrose, according to present righteousnesse, and there be some accor­ding to the fore-knowledge of God, and none can distinguish them but God; there bee branches which Christ hath planted, and some which hee hath not planted, and till God cut off the one, and leave the other, none can make a difference betweene them. Our first parents have two chil­dren, the one within the Covenant, the other not; yet so like, hat none can distinguish them but God: In one Arke Shem, Ham, and Iaphet; none knowes who is in, or who without grace, [Page 300]but God: In one wombe Esau and Iacob, which is predestinate, which not, none knowes but God; untill the great Shepherd come, none can distin­guish sheepe from goats; untill the reapers come, none can distinguish wheat from tares; untill the Master of the house come, none can distin­guish betweene the vessels of honour and disho­nour. If you aske the reason, why God suffers the branches that must bee cut off, to grow a­mongst others: I answer; that it is for a two-fold reason. 1. Because the coldnesse of devotion in the one, should by an Antiperistasis stirre up zeale in the other; as the wind striving to blow out the fire, encreaseth the flame. 2. That the glorie of the true branches might bee more illustrious and eminent:Laus tr [...]buenda Murenae, non quod Asiam vi­derat, s [...]d quod in Asia conti­nenter vixerat. Cic. Orat. pro Murena. Murena is to be praised, not because hee had seene Asia, but because hee had lived conti­nently in Asia: saith Cicero. Lots chastitie ap­peares more in Sodome, than when hee lived in the mountaines.

Hence see how unsound they are, who take up­on them to determine, Vse. who is not of the Church, and therefore separate themselves from us, saying as Isa. 65.5. Stand apart, come not neere me, for I am holier than thou. I know not what to say of such, but as Constantine said to Acesius, a Nova­tian Bishop;Erigito tibi sca­lam, Acesi, ut s [...]lus in coelum [...]scendas. S [...]r. Eccles. H [...]st. lib. 1. cap. 7. A tendi [...] z [...]zae­nia, & tri [...]u [...]e non attendu. Set up a ladder for thy selfe, O Ace­sius, that thou alone mayst ascend up to Heaven. If they leave us because we have faults, by the same reason they must needs fly into Heaven; for there is no place in earth for them: Thou lookest to the cockle, and the wheat thou regardest not. When [Page 301]thou dividest thy selfe from hypocrites in the Church, thou dividest thy selfe from the Church, And in heterogene all bodies, a member cur off peri­sheth; O then forsake not the greene pastures,Et membrum in h [...]erog [...]neis [...]e rit [...]bs [...]ssum. be­cause of the goats; nor Gods house, because of the vessels of dishonour; nor Gods wheat, be­cause of the tares; nor Gods net, because of the bad fishes that are in it. Rather follow the rule of S. Augustine against the letters of Petilianus, Tolera propter bonos comm [...]x [...]o­nem [...] alorum, ne visles propter [...]alos clarita­tem bonor [...]m. Aug. Contra Pe­til [...]anum lib. 3. cap. 2. Beare with the mixture of evill, because of the good, lest thou violate the charitie of the good be­cause of the evill. Nee propter m [...]los bonos dese­ramus, sea prop­ter bonos malos s [...]sser [...]mus. Aug. contra Parme­ [...]an [...], lib. 2. cap. 8. Neither let us forsake the good, because of the evill; but suffer the evill, because of the good.

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

Secondly, the branches are broken off: Observ. 2 There­fore no people, no Nation so farre preferred above others, but sinne will bring them to naught, and cut them off from God. That all Nations have their fals [Page 302]and periods is granted by all: but what may be the cause of their subversion, the most be igno­rant. The Stoicke ascribes it to destinie; Plato, Pythagoras, Me [...]b [...]d. 6. Poly [...]ic. lib. 5. cap. 1 [...]. and Bodin to number; Aristotle to an asymmetry in the body; Copernicus to the motion of an imaginary encentrique; Cardanus and the most part of Astrologians to starres and planets: All these have groped in darknesse, and (being misse-lead with an Ign [...] fatuus) have supposed with Ixion in the fable, that they had found the true Iuno, when it was but a cloud of palpable darknesse: for if wee consult with the oracles of God, we shall there finde, that sinne is the cause why God falls out with his children, turnes cities into ashes, makes kingdomes but ludibria for­tunae, the mocking stocks of fortune, &c. But I am loth that it should be said of mee as it was of Micaiah, That man doth not prophesie to us any good. There is one point more.

Thirdly, the branches are broken off: God can no sooner cast a man downe, but man is ready to tread upon him. Observ. 3 Its Iobs case, who when he was cast downe, and lay upon the earth, humbled at the losse of his cammels, sheepe, servants, sonnes; his friends would have cast him a great deale fur­ther, perswading him that such great plagues would never have come but upon great sinners: The Iew no so n [...]r downe. but the Gentile is rea­die to triumph over him. It was Davids case; In mine adversitie they reioye dover mee, yea the very abiects come against mee, Ps [...]l. 35.15. God hath forsaken him, therefore persecute him and take [Page 303]him, Psal. 71.9. If God lay any judgement upon a people, man condemnes them, as they did those on whom the tower of Siloam fel, and slew them, Luke 13. If any present calamitie, man judgeth them, as Paul, when the viper hanged upon him at Malta, Act. 28. If God bring men low, and hide himselfe from them for a while, vulgus iacen­tem calcat, there be those that will tread upon them, and insult over them as boldly, as the frogs in the fable did over the lion when he was asleep. If God take away the rich mans goods, the peo­ple despise him; If God take away the great mans honour, the people scorne him: If Kings take away their favourites from their followers, there be those that will soone see it, and keepe them from rising.

Whence wee may learne, that if God should once leave us and cast us downe, Vse 1 the world would rather tread upon us than helpe us up: which should make us labour to make Gods love and fa­vour sure, and then wee need not feare who set themselves against us. He is true enough, wee may well trust him; strong enough, we may safely depend upon him; and watchfull enough, wee may commend our selves unto him, and resolve with holy David, Psal. 27.2. When the wicked (who are mine enemies) come upon mee to eat up my flesh, they shall stumble and fall: though an host of men, &c. Secondly, that God would not take away his mercy from us; Hide not thy face from mee, Psal. 27.9. That God would be mercifull unto us and blesse us; that (though wee sinne) he would not [Page 304]cast us off, but forgive us; though wee run away, he would not let us alone, but run after and over­take us; though wee goe astray, he would not leave us to our lelves, but seeke us out, and lay us upon his shoulders, and bring us home, and keepe us in his fold, and at the day when the sheepe shall stand on the one side, and the goats on the other, wee may be of that number to whom God shall say, Come yee blessed. And so I come from the meane conceit that the Gentile hath of the Iew, to the proud conceit he hath of himselfe, in the next words.

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

Wherein wee may observe,Observat. first, how subject man is to grow proud of his gifts and graces that are bestowed upon him. Secondly, how, when God hath bestowed upon man some greater bles­sing, he is ready to say, that it is for his owne worth, that I might bee grafted in: Both of them are noted by Lombard, 1. Gradus super­biaecum jactat se habere qued ba­bet. 2. Cum credit à Deo datum, sed pro suis meritis. Greg. lib. 2. di­s [...]inst. 42. out of Gregory. 1. A degree of pride, when he boasteth himselfe to have that which he hath. Secondly, when he beleeveth that it is gi­ven him of God, but for his deserts. I begin with the first. The Apostle 1 Cor. 8.1. saith, that know­ledge puffeth up: and reade Isa. 65. that holinesse puffeth up; Stand apart, come not neere mee, for I am holier than thou. And in Luk. 18. that the per­formance [Page 305]of some outward duties puffeth up; I fast twice in the week, I pay tithe, I am not like this Publicane; that greatnesse puffeth up, as Pharaoh, Who is the Lord, that I should feare him? Exod. 5.2. Favour puffeth up, as it did Haman, who was car­ried so high in the smoakie cloud of a Princes af­fection, that hee forgate both God and himselfe, Esth. 5. Eloquence puffeth up, as in Herod, who was not ashamed of that vaine applause that the people gave him; It is not the voyce of man, but of God, Acts 12.22. Power to cast out Devils puf­feth up, as in the Apostles, Luk. 10.19, 20.Caetera vitia sune in pecc [...]tis, superbia meximè tunenda in rec [...]e s [...]ctis. Aug. ad Dioscor Epist. 56. Et insidiatur Diabolus lit p [...]r­dat. Aug. ad mo­nochas, Epist. 109. Other vices are in sinnes, pride is most to bee feared in deeds well done; saith Augustine. God gives good graces, And the Devill layeth in wait to de­stroy them; saith Augustine. If you consider what man is, lighter than vanitie; and whereof hee is made, of dust; you will easily beleeve, that a small wind will blow him high enough, and though a man have never so many causes of humi­liation and dejection, yet some one good gift will heave him up more, than all these will cast him downe: If Herod have onely an eloquent tongue, he will be proud of that, whereas hee hath a thou­sand scarres and blemishes in his life, that cannot deject him: If a Pharisie have but one good qua­litie, that hee will pay tithes justly, though his heart be full of hypocrisie, his understanding full of blindnes and ignorance, all these foule sins can­not so easily keepe him downe, as that one good qualitie will hoyse him up.Reasons to keepe us from pride.

By what reasons then may a man be kept from [Page 306]being proud of his gifts and graces, I have noted three. 1. Because that is the strongest argument to keepe us from growing in spirituall graces; as the way to be great, is to be small in a mans owne conceit;Latiùs regnes a­ [...] idum domando spiritum, quam si Lybiam [...]emo [...]is Gadibus j [...]ngas. Hora [...]. Oda. l. 2. od. 2. ad Salust. Crisp. Nat. bist. lib. 16. cap. 42. Hee that ruleth his spirit, is greater than he that overcommeth cities, Prov. 16.32. 2. Be­cause humilitie, in respect of our gifts, is the best way to come neere to God. 3. Because naturally thou art no better than they, as vers. 18. A good man should not resemble the Palme-tree, wherof Pliny writeth, that the more weight is cast upon it, the higher it riseth; but like to the canes that be full of sugar, the more they beare, the lower they stoope; like trees that bee full of fruit, the more fruit they beare, the more they yeeld and bend; much learning should make a man more humble, much grace should make a man lowly, much honour should make a man more gentle, much riches should make a man more meeke: and so I descend to the second conclusion.

When God gives good things, Observ. 2 man is alwayes ready to ascribe it to his owne merit: This is it whereof the Lord fore-warned Israel. In Deut. 9. When thou shalt passe over Iordan, and possesse cities walled up to Heaven, say not thou in thine heart, for my right­teousnesse the Lord hath brought mee in to possesse this land, vers. 4. Say not it was for mine upright heart, vers. 5. Say not it was for mine holinesse, vers. 6. If God give Israel a victorie, they are ready to say, Our high hand (and not the Lord) hath done this, Deut. 32.27. If the Canaanite be cast out, and Israel be come in his stead, Israel [Page 307]ascribes all to his owne merit; If Israel bee cast off, and the Gentile come in his stead, the Gen­tile ascribes all to his owne deserts. Whereto you must marke the answer of God, Deut. 9.5. Thou didst not enter for thine owne righteousnesse, but he was cast off for his owne wickednesse: A fault whereof the Papist is most guiltie, who (as the Rhemists doe confesse) affirme Gods election to be because of faith fore-seene in us,Rhem. Annot. in Heb. 5. or works fore­seene; both against Scripture. For first, that which is the fruit cannot be the cause of election: But good workes are fruits and effects of it, as Ephes. 1.4. S. Augustine speakes thus;Elegit no [...] non quiasanctiera­mus, sed ut san­cti essemus; ne­n inem elegit dig­num, sed eligen­do effecit dignū. Aug. contra Iu­lian. Pelag. l. 5. cap. 3. Liberantur per gratiam, & di­c [...]n [...]ur non vasa suorum mer. to­r [...], sed vasa misericordiae. Aug. de natura & gratia, lib. 5. cap. 1. Hee chose us, not because we were holy, but that wee might bee holy; hee chose none being worthy, but by chusing made him worthy. Secondly, our election is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, Rom. 9.16. Vpon which words Augustine speakes thus; They are freed by grace, and are called not vessels of their owne deserts, but vessels of mercie. 3. In Luk. 12.32. It is your fa­thers pleasure to give you the kingdome: and Luk. 15.16. You have not chosen mee, but I have chosen you: whereas if God should elect men for faith and workes, then should they chuse him first, by beleeving in him, and doing good workes to please him; a point so grosse, that Bellarmine himselfe disclaimes it,De natura & gratia, lib. 2. cap. 10. and answers the objection from 2 Tim. 2.20, & 21. If any man purge him­selfe from these, he shall be a vessel of honor, as if by free will & good works he were made a vessell of honour, in his answer to the second testimony. [Page 308]That the Apostle saith not, he is made a vessell of honor, but he is a vessell: as if he should say, There be two seales of election, or being a vessell of ho­nor. The first inward, the knowledge of divine ap­probation. The second outward, the purging of our hearts from sin and iniquitie; and thus Peter exhorts us to make it sure, 2 Pet. 1.10. I meet the further use in the next verse, and therefore come from the Gentiles plea to the Apostles re­ply, in vers. 20, & 21.

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

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

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

Insidelitie, or want of faith, makes a divorce, Doct. 2 and makes a separation betweene God and man: It is most true of all sinne, as Isa. 59. Your iniquities have separated betweene you and your God, vers. 2. But most true of this, as Heb. 3.12. Take heed (brethren) lest there bee in any of you an evill heart, and unfaithfull to depart away from the living God. The foulenesse of this sinne will appeare, if wee consider. 1. That all things they meddle with are foule and uncleane; unto the unbeleeving no­thing is pure, Tit. 1.15. 2. How they became Infidels, that is, by Satans strong hand in blin­ding them: as 2 Cor. 4.4. If our Gospell bee hid, it is hid to them that are lost. 3. If we consider the judgements gone out against them, 2 Thess. 2.10, 11, 12. Because they received not the truth that they might be saved; therefore God sent them strong [Page 310]delusions, that they should beleevelies; that is one: and that all they might be damned which beleeve not the truth; that is another. 4. If wee consider the end, What shall bee theend of them which obey not the Gospell; as if it would bee some strange end, 1 Pet. 4.18. It shall bee tribulation, and anguish, and woe, Rom. 2.5. If wee consider the effects of it; in Adam and Eve, it excluded them out of Paradise; in Israel, it excluded them out of Ca­naan; and in all that heare the Gospell, and be­leeve not, it excludes them out of Heaven; For he that beleeveth not shall be damned, Mark. 16.16. Lastly, if wee consider it to bee the mother and breeder of all the sinnes that are done against God, according to that of Augustine, of faith to Peter, Qualitas malae vitae [...]in [...]u [...] lia­bet ab infideli­tate. chap. 3. The qualitie of an evill life hath be­ginning from infidelitie. It will make a man part with Heaven for any trifle, as Esau did with his birth-right: For if a man beleeve neither the judgements nor the promises, then hee reasons thus with himselfe; If I should live never so strictly, I could be no better; if never sobadly, I can be no worse; why should I cut my selfe short of any thing that I like. He that beleeves not the judgements, will never sticke to doe any evill; he that beleeves not the promises, will never be for­ward to doe any good; so that all sinnes, both of omission and commission, arise from this. Why doth one steale, but because hee beleeves not that of the Apostle, 1 Cor. 6.10. No theefe shall enter into the kingdome of God: What makes another bee covetous, a third a wanton, but because hee [Page 311]beleeves not that in Ephes. 5.5. Why doth ano­ther turne base Vsurer, but because hee beleeves not Ezek. 18.13. Why will one breake the Sab­bath, but because hee beleeves not the promise, Isa. 5.6. and Isa. 5.8. Why will another see the member of Christ to starve, but because hee be­leeves not that in Matth. 25. that Christ shall say, Come yee blessed, &c. Why doe so many e­villy entreat the Minister, and doe him little or no good, but because they beleeve not that, Mat. 10.40, 41. Hee that receiveth you, receiveth mee: and so in all other sinnes. Hence Gregorie; Resurgit infidelis ad tormentum, non ad judicium. Greg. Moral. lib. 26. cap. 24. The unbeleever shall rise to torment, not to judgement: according to that, Ioh. 3.18. Hee that beleeveth not is condemned already.

The Vse is: to make us labour for true faith, to beleeve all the promises and judgements of God, Vse. and to this purpose to make much of the Word, for by that is faith wrought, Rom. 10.17. Wait at the poole till the Angell comes, sit at the feet of Gamaliel, wait at the posts and porches of Gods house to learne wisdome. Men would tarrie too long here, if it were an Exchange, where they might bargaine for wealth: why will they not tarrie to heare him, and of him, in whom are all the treasures of wisdome and knowledge, Col. 2.3. Many would rise early, and provide to come into this house, if it were to gather jewels and pearles; But why will they not doe so to learne wisdome, which is better than pretious stones? Prov. 8.11. Why will they not doe so ro receive instruction, which is better than silver, and knowledge which is [Page 312]better than gold, Prov. 8.10. O then if you would have faith wrought in you, use the word as Ale­xander used Homers Odysses, as Saul used his speare, 1 Sam. 26.7. and as God commanded Io­shua, chap. 1.8. let it never depart from thee. I make short with this point, because I meet it at the 30. verse, and come to a third conclusion from this first answer.

Through unbeleefe they are broken off:] Man is the cause of his owne ruine, Doct. 3 and his destruction is from himselfe. Therefore saith God, O Israel, one thing hath destroyed thee,Nimirum iniqui­tas tua, desectio ad idola. Hos. 13.9. To wit thy inquity, thy falling away to Idols, saith Zanchius. It seemes that they were wont to lay all the blame upon God, whensoever they were destroyed; and here hee instructs them where they should justly lay the blame, to wit, upon themselves; for God ne­ver leaves a man, till man have first left him; as S. Augustine proves purposely.Aug. De Civit. Dei, lib. 13. ca. 15. The Apostle, 1 Thes. 5.3. tels us, That destruction comes on men that be secure, as paine upon a woman in travaile; now a woman in travaile beares the cause of her owne griefe within in her wombe, so doth man. If it be said, that mans condem­nation and destruction is of Gods will in the act of reprobation, for answer observe three premises, and foure conclusions out of the second verse; so that still it stands, that man is the cause of his condemnation. Adam shuts himselfe out of Pa­radise; the Angels shut themselves out of hea­ven; and whosoever dieth, draweth that judge­ment upon himselfe by his owne sinne, God be­ing [Page 313]as free from it, as the Iudge that pronounceth deserved death upon a wilfull murtherer, is free from the death of the murtherer.

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

Secondly, learne, that if ever God cast us off from being his people, Vse 2 that wee acquit God of all hard dealing, and thanke our selves if it goe ill with us. Babylon is destroyed, shee may thanke her pride: Sodome is turned to ashes, she may thanke her wantonnesse: Ierusalem inhabited by Turks and Infidels, shee may thanke her infideli­tie and Idolatry: If woe bee to Capernaum and Bethsaida, they may thanke their contempt of the Gospell: If Laodicea be spued out of the mouth of God, she may thanke her lukewarmenesse: If ever we be enforced to sit by the waters of Baby­lon, and to remember Sion with tears; if ever God make us a prey to our enemies, stop the influence of the heavens, take away his Gospell, and suf­fer us to walke in darknesse, we may thanke our selves, for God may justly cut us off, as hee did [Page 314]them: Sodome for her wantonnesse, our land is full of the sinnes of Sodome: Babylon for pride, our land is full of it, men and women are in travaile of new and quaint devices; houses are made pa­laces, gardens made Edens, womens heads and breasts like ped ers shops. Seeke the religions of all Heretikes, we have them; the fashions of all Nations, we have them; the symtomes of a dy­ing and decaying people, we have them. I pray God we may never see that day wherein God shall judge us; but if it come, we may thanke our selves. And so I come to the second part of the Apostles reply, in these words;

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

It is Gods meere favour and mercy that ever we are, Doct. or continue to be his children, and no worth or merit of our owne. Whatsoever good we have, it is his mercy to us in his sonne. In Ephes. 1.3. Hee hath blessed [...] with all stirituall blessings in heaven­ly things in Christ. In the fourth verse, He hath chosen us in Christ. At the fifth, He hath predestinate us to be adopted through Christ. At the sixth, Hee accepted us in his beloved, viz. in Christ. At the seventh, Wee have redemption through his bloud, that is, Christ. At the eighth, He hath abounded [Page 315]to us in all wisdome. At the ninth, He hath opened the mysterie of his will by him, viz. Christ. At the tenth, Hee hath reconciled things in heaven and earth, even in Christ. Thus if we have any good, it is from Gods mercy to us in Christ. So if wee be in a happy & blessed condition, the beginning and whole progresse is of Gods favour; as 1 Ioh. 3.1. Behold what love the father hath shewed on us, that we should be called the sonnes of God. If rege­nerate, it is his mercy and courtesie; Blessed bee God, who of his abundant mercy hath begotten us againe unto a lively hope, 1 Pet. 1.3. If a man have many good motions and desires, and so be said to beginne well; if hee hold out till the end of his dayes in holmesse and integrity, till hee have the Crowne upon his head, and the Garland in his hand, and so be said to run well; yet the Apostle rels us, That it is not in him that willeth, nor in him that runneth, but of God that sheweth mercie, Rom. 9.16. Therefore saith the Apostle, That of our selves we cannot so much as thinke a good though, but all our sufficiencie is of God, 2 Cor. 3.5. so that-if it goe well with us, if we please God, live in his feare, die in his favour, say as Deut. 9.4. It was not for my sake, but his love, because he had a favour unto me. I come to a second point. Doct.

It is faith whereby the branches of Christs plan­ting are distinguisht from those that are cut off: For first, it makes them that have it full of good works, meeknesse, temperance, &c. 2 Pet. 1. the other are barren, like the mountaines of Gil­boa.Act. 15.9. Secondly, it cleanseth the hearts of those [Page 316]that have it, others remaine uncleane, and pollu­ted in their owne menstruous bloud. Thirdly, faith makes those that have it bold and consident to come unto God, Ephes. 3.12. It makes them long for the approaching of the Sonne of God, and to say with the Spouse, Apocal. 22. Come Lord Iesus, come quickly: but they that want it, and shall be cut off, are afraid of it; they cry to the hills, cover us, and to the mountaines, fall upon us, Apoc. 6.16. Fourthly, it makes them to sigh and groane, waiting for the redemption of their bodies, Rom. 8.23. which is not but in such as have the first fruits of the spirit. Fiftly, it works obedience unto God; It makes Abel to offer a better sacri­fice than Cain, and Enoch to please God, Heb. 11.5. whereas they that want it, cannot please God in any thing, Heb. 11.6. They that have this ex­cellent gift of God, shall never be cut off, nor fall away; they that want it, cannot escape the ven­geance of eternall fire. Now there is nothing else wherein they differ; to looke to they are both alike, Iude and Iudas, Simon and Peter and Simon Magus in outward profession both alike, in exter­nall dignities both alike, in riches both alike; but there is one thing wherein they differ, viz. faith. The outside of the earth is all alike, but some parts are more rich within, because of the veines of gold and silver: So are the outsides of men.

From whence learne to know, Vse. whether thou art one that belongest unto God, or not, one that shall be cut off,In ipsâ distin­guntur filii Dei, à filiis Diaboli, filii lucis, à filiis tenebrarum. or not: thats by thy faith. In this the sonnes of God are distinguisht from the sonnes of the [Page 317]devill, the sonnes of light from the sonnes of dark­nesse, saith Augustine. In this scrutiny and exami­nation,Aug de Tempore Serm. 53. take heed thou beguile not thy selfe with a dead and counterfeit saith; and therefore for triall I commend unto thee Chrysostomes rule: Faith is tried by works: without works,Fi [...]es probatur [...]e [...]o [...]a. Chrys. in 1 Thes. 1. H [...]m. 1. F [...]d [...]s [...]lmilis e [...]t [...] tuto. Ch [...]n 2 [...] 3 H [...]l. 8. faith is like to a faire body void of life; to a golden picture, or statue, saith the same Author. The fruits whereby thou must examine it, are, 1. diligent hearing, 2. prayer, as in Rom. 5.1, 2. If you have these, thou hast a true faith, and art a living branch; if not, it is a dead faith, and thou art a brand provided for the fire. And so I come to the Apostles exhortation.

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

A good Christian must live in continuall feare to offend his God, Doct. and in a continuall feare of falling into siune. This is it whereto the Apostle exhorts his Philippians; worke out your salvation with feare and trembling, Phil. 2.12. and Peter his Iewes, Pass. the time of your dwilling here in feare, 1 Pet. 1.17. and he whom Solomon blesseth, Bles­sed is he that alwayes feareth, Prov. 28.14. and he [Page 318]whom God will spare in the day of his wrath, Malac. 3.16, 17. It is not my purpose to explicate all the acceptions of feare; being taken, first, for the whole worship of God, according to the Hē ­brewes, as Beza and Marlorat, so here, Rom. 11.20. Secondly, for obedience, Give to every man his due, feare to whom yee owe feare, Rom. 14.7. Thirdly, for true religion, Is not this thy feare? Iob 4.6. Fourthly, for reverence, and an awfull regard of God, Serve the Lord with feare, &c. Psal. 2.11. Nor to shew the divers kinds of feare, some is filiall, some servile, and they differ thus. Filiall feare proceeds from confidence and love of God,The diffe­rences between filiall and ser­vile feare. servile feare from the accusation of sinne, and sense of Gods wrath. Secondly, filiall feare shunneth the offending of God, but not God himselfe; servile, is the shunning, not of sinne, but of the judgement due to sinne, and conse­quently of God himselfe. Thirdly, filiall feare is joyned with the certainty of eternall salvation; servile feare with the feare of eternall damnation. The more curious difference of these two may be had from Thomas and Bonaventure, noted by the Magdeburgenses, Cent. 13. chap. 4. Nor of that other distinction of feare, into naturall feare, such as was in Christ, Matth. 26.27. and distrustfull feare, which is called the spirit of bondage to feare againe, Rom. 8.15. nor of the consistencie of ser­vile and filiall feare in the same subject. That which comes most fitly in my way, is the clea­ring of that great and maine point, to wit:

Whether man, to whom God hath given sa­ving [Page 319]grace, and is justified by faith, can fall away from God finally and totally, and in the end die and perish eternally.Adillam com­mentitiam fi­dem, quae est di­vinae benevolen­tiae numquam a­mittendae certa persuasie, quam hodie dr [...]tissimè. compleni sunt haretici manife­sic & invicte valet. Stapl. An­tid. pag. 723. This one Text (saith Sta­pleton) To that counterfeit faith, which is a sure per­swasion of Gods good will never to bee lost, which at this day the heretiques have embraced most strictly, doth mvuifeslly and invincibly prevaile. Multis datur gratia, quibus perseverare non datur. Thom. Aquin. Sam. 1 a. 2 ae. Quest. 109. Art. 10. To many grace is given, to whom persiverance is not given; saith Thomas Aqalnas. To this head tend the writings of Bellarmine, of the losing of grace, of Tompson in his Diatriba, whose whole booke is but froth and swelling, sophistrle without any soundnesse, or cleere and evident light. Observe first some premises and grounds which shall bee like the Delphicke sword, to take away all scru­ples and doubts.

1. Is that of Augustine, Est quaedam votatio, quā vo­catisunt qui no­luerunt adnup­tias, est quaedam, q [...]d vocati ve­niunt, sednon benè parati. Aug. de praedest. San­ctorum, cap. 16. There is a kinde of cal­ing, by which they are called, who would not come to the marriage, and there is a kinde whereby they that are called doe come, but not well prepared: as that guest that had not on his wedding garment, Matth. 22.12. This is onely externall, where of it is said, Matth. 20.16. Many are called but few are chosen: whereas it may bee objected; How hee doth call those whom hee knowes will not come? To which Augustine thus answers,Dispusere vie mecum? miraro­mccum, & cla­ma, O altitudo! ambe consentia­mus in timma. Aug. de verbis Dom. Serm. 11. wilt thou dispute with mee? wonder with mee, and crie, O the depth of the riches of the wisdome and know­ledge of God, how unsearchable are his judgements, and his wayes past finding out, Rom. 11.33. and so let us both agree infeare. There is a certaine cal­ling according to purpose, mentioned Rom. 8.28. [Page 320]which is the execution of Gods purpose, in set­ting those apart in time, whom he in decree had set apart for himselfe from eternitie: of whom saith Augustine, Nec quae illu­minavit obcoe­cat, nec quae adi­sicavit destruit, nec quae planta­vit euellit. Aug. de pradest. Sanct. lib. cap. 16. Neither doth hee blinde those which hee hath enlightned, nor throw downe those which he hath built up, nor plucke up those which he hath planted. And Origen, Impossibile est quod semel vivi­ficavit Deus, ab eodem vel alio occidi. Orig. It is impossible, that that which God hath quickened should be destroyed, either by the same, or by another. And they that have this, cannot possibly misse of glorie, because of that of the Apostle, Rom. 8.30. Whom he did pre­destinate, them he called, &c.

2. That there is a two-fold election: 1. To execute some charge or office, as Saul to a King­dome, Iudas to the Apostleship, to a worke which hee served, saith Augustine, Iudas electus ab eo qui novit etiam malis benè uti, ut per cos opus damnabile, Christiopus ve­nerabile comple­ratur. Aug. de corrept. & grat. cap. 7. Iudas was chosen of him, who knew also how well to use those that were evill, that by them might bee fulfilled a damnable worke, the honourable worke of Christ: And therefore when wee heare that speech of Christ, Ioh. 6.70. I have chosen you twelve: We must understand, that the rest were elected by mercie, hee by judgement; the rest to obtaine a Kingdome, hee to shed his bloud. But thou wilt say, Iudas heard that speech of Christ, Matth. 19.28. Yee shall sit upon twelve seats, &c. It is true, but marke how Christ saith, not you twelve, but you that have followed mee in the regeneration, &c. Iudas followed onely in body, not in heart: Adde, saith Christ, twelve seats, per mysteriune, by a mysterie,Aug. in Psal. 90. saith Augustine, non ad def [...]iendam numerum, not to define the number, not to note [Page 321]that whole number and no moe; for this excludes Paul, who laboured more than they all, he would not have no seat: sed ad significandam universita­tem, but to signifie the universalitie of them; and Christ, Ioh. 13.18. I speake not of you all, I know whom I have chosen. There is another, to a king­dome and life eternall; of these it is said, Your names are written in heaven, Luc. 10.20. Of this the Apostle; Hee hath chosen us in him before the foundation of the world, Ephes. 1.4.

3. Faith in Scripture is sometimes taken for the doctrine of faith, as 1 Tim. 4.1. In the latter times many shall depart from the faith, that is, from the true doctrine: So it is taken in Galat. 1.22. He now preacheth the faith, which before he destroyed. So in Acts 6.7. A great company of the Priests were obedient to the faith. So in Tit. 1.13. Rebuke them sharply, that they may bee sound in the faith. In all these places is meant, the mysterie of faith, which a man may have, and yet with it have an uncleane heart, and impure conscience: as the Apostle wit­nesseth, 1 Tim. 1.18, 19. Fight a good fight, having faith and a good conscience, which some have put a­way, and as concerning faith have made shipwracke. Sometimes it is taken, as Calvin well notes,Inslit. lib. 3. c. 2. for a temporarie sense of divine grace in reprobates, grounded upon that, Luk. 8.13. When they have heard, they receive the word with joy, but they have no root, which for a while beleeve: which proposition must beare these limitations. 1.Solidè percipere vim spiritualis gratiae. Reprobates doe not solidly receive the vertue of spirituall grace; but that God may leave them [Page 323]without excuse,Insinuat se in corum mentes, quatenies sine spiritu adoptionis gustari potest ejus bonitas. He insinuates himselfe into their mindes, how farre his goodnesse may bee tasted with­out the spirit of adoption. 2. They never receive but the confused sense of grace, because they ne­ver apprehend the particular remission of their sinnes, nor can they apply Christ to their owne hearts.Semetem & primordia quae­dam fiati justifi. cantis habent re­probi, ad ger­men, ad herbam, fortasse ad spi­cam procedunt, sed ad veram frumenti condi­tionem & natu­ram nunquàm pertingunt. Reprobates proceed to the seed sowen, and some first beginnings of justifying faith, to the branch to the herb, perchance to the eare, but they never reach to the true nature and condition of the corne: as Abbatus against Tompson, chap. 6.

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

[Page 223]5. The faith of Gods children hath his de­grees, it is subject to shaking, and may bee so hid and covered, that it yeeld no comfort, like the soule in a trance, like the Sunne in an eclipse, like a fire or candle under a a bushell, like the Moone under a cloud: I beleeve, Lord helpe mine unbe­leefe: Peters faith is shaken, but not lost;Theophylact. in Luc. 22. Bellarm. de Rom. Pont. lib. 4. c. 3. Radix fidei in Petro vixit, saith Theophylact. And Bellar­mine, quite contradicting himselfe, saith, That Christ (in his ptayer for Peter) obtained a two­fold privilege: The one, Vt sidem nunquam amit­teret, that hee might never lose his faith; which hee proves by the testimony of Augustine, De cor­rept. & grat. cap. 8. of Chrysostome, Hom. in Mat. 38. of Theophylact. on Luk. 22. of Prosper Aquita­nicus, Of the calling of the Gentiles, Booke 1. Chap. last. These grounds being laid, I come to the proposition, viz. Man justified, or man that hath true faith and grace, can never finally nor to­tally fallaway, can never perish eternally: Note, That no man ever hath sanctifying grace, or justi­fying faith, but the elect onely, and the elect be­ing once called can never fall; and this you may safely build on these grounds.

1. Vpon the immutabilitie of God, Mal. 3.6. I am God and change not. His purpose is un­changeable; He changeth his workes, Mutat opera, non mutat consi­lium. Aug. cons. lib. 1. cap. 4. hee changeth not his counsell: His gifts and graces are without repentance, Rom. 11.29. and faith is the gift of God: Now unlesse he that hath faith and grace should persevere, then his gifts were not with­out repentance, and it is a trifling cavill to say, [Page 324] That God doth not deprive them of faith, but they cast away faith: Dcum non eripe­re, sed bominem abjicere sidem. For no man can cast away faith, unlesse God withdraw his grace; which he doth not from any of the elect; For they are all kept by the power of God through faith unto salvation, 1 Pet. 1.5. And therefore saith God, Ier. 32.40. I will make with my people an everlasting covenant, that I will never turne away from them to doe them good; but will put my feare in their hearts, that they shall not depart from me. I have loved thee with an everlasting love, Ierem. 31.3. and, Whom he loves, he loves to the end, Ioh. 13.1.

The second is laid downe by Calvin, Inflit. lib. 3. c. 24. whoso­ever have true faith are elected before all time, as Rom. 8.30. Whom he predestinated, them he called; whom he called, them he justified: and all the elect are committed by God the Father to the keeping and protection of God the Sonne; All that the Father hath he gives unto me, Ioh. 6.37. O Father, thine they were, and thou gavest them unto me, Ioh. 17.6. Now if you make question how he keepes them, see vers. 12. All that thou hast given mee I have kept, and not one of them is lost. And Ioh. 6.37. All that commeth to mee from the Father, I cast not away: In this respect hee is called the true Shepherd, that will suffer no man to plucke his sheepe out of his hands, that gives his sheepe eternall life, and will not suffer them to perish, Ioh. 10.28. In Gen 31. Iacob saith to Laban, that he had not wa­sted his substance, but if any thing were rent and torne, he made it good: So doth Christ the good Shepherd, if any of Gods sheepe bee stollen and [Page 325]lost, hee redeemes them againe by his owne life laid downe for them. If any be dead, hee is like to the Pelican, which as Augustine affirmeth,In Psal. 102. spils her owne bloud to heale them. Nay, there is not one, whom God the Father hath commended to the keeping of God the Sonne, but he will shew him to his Father, and bee accountable for their soules at the day of judgement, For hee will raise them up at the last day, Ioh. 6.39.

The third, upon the sealing of this assurance unto mens consciences. The Covenant is not only made, Gen. 17.7. but also sealed, and we have an earnest penny in this life; Hee hath sealed us, and given us the earnest of his spirit in our hearts, 2 Cor. 1.22. Grieve not the spirit by which yee are sealed, Ephes. 4.30. The foundation of God remaineth sure, 2 Tim. 2.11. After yee beleeved yee were sea­led with the spirit of promise, which is the earnest of our inheritance, Ephes. 1.13. Consider the word, it is [...], which as Chemnitius ob­serves,Exam. Concil. Trident. part. 1. signifies a pledge, a seale, a caution, which stands for a part of the payed price; and where­by there is credit made of the summe remaining to be paid: To note, that in regard that God un­to all the elect hath made a promise of a King­dome, hee stands thereby indebted to them; and because it is long a comming, and Satan still ur­ging them to doubt; for the peace of their con­sciences, and quietnesse of their mindes, he hath left them a pawne and pledge; so that hee hath not onely made a Covenant, but hee hath set to his seale, not onely so, but he hath bound it with [Page 326]an oath, that we might have strong consolation, Heb. 6.18. nononely so, but hee hath giuen us a pawne, and that of no small value, for it is his holy Spirit; He hath sent the spirit of his Sonne into our hearts, by which we cry, Abba, Father, Gal. 4.6. But to make it more evident, it may bee demon­strated by these reasons.

First, those that be married to Christ for ever, cannot fall away from faith and grace; but all the Elect and children of God are such: I will marrie thee unto myselfe for ever, in righteousnesse, in judgement, and in compassion; I will marrie thee in faithfulnesse, Hos. 2.19, 20. Of which union and neerenesse by marriage, when the Apostle speaks he saith, that the Church, consisting of his Elect, are members of his body, of his flesh, and of his bones, Ephes. 5.30. Secondly, they are branches of Gods owne planting, therefore not to bee plucked up, Ioh. 15. They build their houses up­on the rocke Christ, therefore they cannot bee overthrowne, Matth. 7. Thirdly, they are of his Church, therefore the gates of hell cannot pre­vaile against them, Matt. 16.18. Fourthly, though they fall, yet they cannot bee cast off, for the Lord putteth under husband, Psal. 37.24. His left hand is under my head, the right hand of the Lord embra­ceth me, saith the Spouse, Cantic. 2.6. The devill comes to strike my head, but the hand of the Lord is under my head: to steale away my soule, but the right hand of God embraceth me, Aug. in Psal. 121. saith Augustine. Fifthly, Christ did pray for his Church, that their faith might not faile, Luk. 22.32. And hee was [Page 327]heard in that which he prayed; I know thou hearest me alwayes, Ioh. 11.42. But that was onely for Peter: No, Bellarmine himselfe saith, That Christ prayed mediately for the other Apostles, Mediatè pro alus Atostolis, nec si lùm pro perseveramià Apostolerum, sed omnium electo­rum. Bella [...]m. DeRoman. Pen­t [...]sdtb. 4. cap. 3. Rogavi nè defi­ciat fides tua, in­telligamus ei di­ctum qui adifi­catur super Pe­tram. Aug. De Corrept. & grat. lib. cap. 12. nor one­ly for the perseverance of the Apostles, but of all the Elect. I pray not for these alone, but for all that shall beleeve in me thorow the world, Ioh. 17.20. Yea, and aske Augustine, I asked that thy faith faile not, we may understand it spoken to him that is built on the Rocke; he prayed, therefore he was heard, nay, he sits now making continuall intercession for us, Rom. 8.34. Sixthly, they that abide in Christ, and Christ in them, cannot utterly fall and perish; but such be all they that are justified by faith, for they eat his flesh, and drinke his bloud, and therefore Christ is in them, and they in him, as our Saviour speakes, Ioh. 6.56. Hee that eateth my flesh, and drinketh my bloud, dwel­leth in me, and I in him. Lastly, There is one reason unanswerable, from 1 Ioh. 3.9. Whosoever is borne of God, sinneth not, nor can he sinne: But all reprobates doe sinne, and can sinne, therefore reprobates were never borne of God; which is not meant of every sinne, for there is sinne in the most holy; If any man say he hath no sinne, he decei­veth himselfe, 1 Ioh. 1.8. but it is to be understood of such sinne, whereby any man doth wholly fall backe into the power of the devill, wholly into falshood and iniquity: But they fall from grace, make shipwracke of faith, and must needs fall from God wholly into Satans power. But unto this Bellarmine answers, where he disproveth the [Page 328]exposition of Ambrose, Bernard, and Augustine, He cannot mortally sinne, so long as he is borne of God. Non p [...]tell l [...]tha­litèe peicare, quamdiu natus est ex Deo. Aug. De Iustist lib. 3. cap. 15. Hierome Contra Pelagion. lib. 1. pag. 268. So Hierome in his Dralogue, taking leave to change the causall particle, because, into a conditionall, how long. But Saint Iohn shewes that Bellarmines quamdiu, so long as, is as much as nothing; for his purpose is to teach, that a ma [...] once borne of God, can never bee given over wholly to serve sinne and Satan: the reason, be­cause, he is borne of God. Excellently the same Apostle, chap. 5.18. we know, that if a man be borne of God, the wicked toucheth him not: The devill may throw his darts, and shoot his arrowes, which may wound and hurt him sore, but cannot touch him, that is, not lay so fast hold on him, as to take him with him to death, to hell: So that a childe of God sinding himselfe in the state of grace, may with comfort meditate upon these Scrip­tures, Iob. 4.14. whosoever drinketh of the wa­ter that I shall give him, shall never be more a thirst, but it shall be in him a well springing and growing to eternal life Matth. 24.24. There shall arise false Christs, and false Prophets, to deceive (if it were possible) the very elect. Ioh. 10.28. Mysheepe heare my noice, and I give unto them eternall life, and they shall never perish, nor shall any plucke them out of my hands. Rom. 8.38, 39. I am perswaded, not grounded upon extraordinary revelation, but upon the death of Christ, vers. 32. On Gods free justification, vers. 33. On Christ intercession, vers. 34. Phil. 1.6. I am perswaded of this thing, that he that hath begunne this good worke in you, will [Page 329]also peforme it, [...], will perfect it, untill the day of the Lord lesus Christ. 1 Pet. 1.5. The elect are kept by God through faith unto salvation. If you list to heare the judgment of ancients in this point, marke the disputation of Augustine, Si quispiam clecterum se­reat, tum fallitur Deus; at nemo electorum poit, quia non fallitur Deus. Aug de Gratta & Cer­rept. cap. 7. If any of the elect perish, then God [...] deceived, but none of the elect perish, because God is not deceived. Si quispiam dicterum pereat, tum vitio huma­no vincitur Deus, &c. If any of the Elect perish, then God is over come of h [...]m ine­vice; but none of the El [...]l perish, because God is over come of nothing. So Gregorie, Aurum quod pravis Diabcli persuasion but sternt potest ut [...]tum, aurum ante ecules Dei n [...]q am, &c. [...] Meral. lib. 31. as. 13. That gold which by the wicked perswasions of the devill may be stric­ken downe like dirt; never was gold in Gods ac­count, had sanctitie as it were before men they lose, but in Gods accourt they never had it. Lombard likewise speaketh to the same purpose,No [...] potest [...] que [...] praede­ [...]tur, & non [...] tur. Lo [...]b. lib. 1 distinct. 40. Both cannot bee true, that one should bee predest inate and not saved. So Aquinas, Serepti in libro viti de [...] non [...] Aqe [...]n. 1. [...] 21. Art. 3. [...] 24. Those that are written in the book of life c [...]not be blotted out. Espencaeus on 2 Tim. allowes that of Augustine, of catechizing the simple, chap. 11.Ex Je usal m [...]stâ non erat qui ser [...]it. Objections against perse­verance groun­ded on Scrip­tures, answered. Out of that Ierusalem was not one that perished. And now for better set­ling of your mindes, let me take a briese survey of those Scriptures that seeme to make against it.

First, from Luk. 8.13. There is mention of some, which for a while beleeve, but in time of temp­tation goe away. Answ. It is meant of temporary, not of justifying faith. Secondly, the Scripture saith, that some concerning faith, have made ship­wracke, 1 Tim. 1.19. That many shall depart from the faith, 1 Tim. 4 1. Ans. Faith is there ta [...] cannot for justifying faith, but for that [...] of saith. Thirdly, Ezek. 18.24.26. If ther [...] [...] turne [Page 330]away from his right co [...]snesse hee shall die. Answ. That is meant of righteousnesse hypocriticall, which carries the name, and goes in the habit of true righteousnesse; and God by that speech doth teach us: First, alacrity and chearefulnesse: Secondly, our owne infirmity and pronenesse to faint in well doing: Thirdly, the miserable con­dition of hypocrites: Fourthly, what wee must doe.In praeceptione cagnosce quid debeas, in cor­reptione, quid tuo vitio non bi­leas, inoralione unde accipias. Aug Dc Gratia & Corr. pt. cap. 3. In a precept know what thou must do [...], in a re­proofe what thou hast not done through thine owne fault, in prayer whence thou receivest, saith Au­gustine. Fourthly, Ioh. 15.6. If any man abide not in me, he is cast forth as abranch, and withe­reth, and men gather them and cast them into the fire, and burne them. Answ. He saith, That if any branch abide not, and bring not forth sruit, he is cut downe; but it is impossible that any should be engrafted by Christ, which should not both abide and bring forth fruit, and the elder they are the more fruit, as Psal. 92.13. The fifth, Matth. 24.13. The love of many shall bee cold. Answ. It is meant of such Christian vertues as are common to the faithfull and hypocrites. Sixthly, Matth. 25.29. Take from him that ta­lent. Answ. That talent is not saving grace, not regenaration; but meant of common gifts, whe­ther naturall, or Ecclesisticall. Seventhly, 1 Cor. 9.29. I keepe downe my body, &c. Answ. Re­probation is not opposed to election unto life, nor doth it signifie the losse of eternall glory; but probato vita & moribus, such a one whose life doth answer to what he taught. Secondly. If it [Page 331]be meant of reprobation to death, yet the argu­ment holds not; Paul laboured that he might not be reprobate, therefore could he be a reprobate; for godly care and holy feare may and doth con­sist with certainty of election. Eighthly, From Heb. 6.4, 5, and 6. verses, It is impossible that they which were once enlightned, have tasted of the hea­venly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they fall a­way, should be renued. Ans. The Apostle speaks of hypocrites, which professe Christ for a time, and afterward become Apostates; they are said to have tasted the heavenly gift, but not in a saving man­nner; and partakers of the holy Ghost, that is, of the gifts which God gives indifferently both to the Elect and reprobates, as outward sanctity, temporary faith, the gifts of Prophecie, doing of miracles, but not the spirit of regeneration, and a justifying faith. And to have beene enlightned, and tasted of the good Word of God; that is, to have attained to some knowledge in the mysterie of the Word, and the powers of the world to come; by world to come, wee must understand the Church of the New Testament; and by powers the doing of miracles; which Christ in the primitive times granted both to the elect and reprobate. I passe a multitude of places, and their reason from the Angels and Adam, who were just and yet fell. They had the righteous­nesse and grace of creation, wee of redemption; they were in a mutable condition, wee in an im­mutable: [Page 332] Adam fell, but not finally; the Angels were reprobates, therefore fell finally; we elect and within the Covenant, and therefore cannot fall finally; but I cannot in this Audience speake, as beseemes this question, onely for conclusion I wish you to admire the happy estate & condition of all that truly feare God, and faithfully beleeve in his holy name, as vers. 1. And so I come to the reason of the Apostles exhortation, at vers. 21.

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

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

There is no out ward privilege, Doct. as descent, as pa­rentage, or any thing else, that can acquit grievous sinners from Gods fearefull punishments. God is as resolute as Saul, when he had bound the people not to eat untill night; As I live, though it be done by my sonne Ionathan, he shall die; 1 Sam. 14.39. [Page 333]Though Israel be never so deare, yet if they turne his grace into wantounesse, hee will send upon them great plagues, and of long continuance; sore diseases, and of long durance. Deut. 28.59. And as the Lord rejoyced over them to doe them good, and to multiply them; so hee will rejoyce over them to destroy them, and bring them to nought, vers. 63. Though Ierusalem be the Vine, though she be the place where God promised to bee resi­dent, and to have the Arke of the Covenant: yet if this faithfull Citie become an harlot, her Princes Rebels, her Iudges murtherers; then will God be eased and avenged of them, and turne his hand a­gainst them, Isay 24. Though Manasses have ne­ver so godly a father, as Ezekiah, yet if he commit those grievous sinnes mentioned 2 King. 21. hee shall be carried into captivitie. Though Iehoja­kim come of as good a father as Iosiah, yet if pre­sumptuously, and with an high hand hee sinne against God, he shall be cast out, and buried with the buriall of an Asse, and none lament for him, and God will punish him and his seed for their iniquitie, Ierem. 22.18, 19. and 36.30, 31. Though Cain have the privilege to bee the first man that ever was borne of a woman, yet if he murther his bro­ther, God will curse him from the earth, Genes. 4.11. Vse 1

The Vse is: First to blame them,Vindicare prare­gativam religiost nominis, & Go­thos baeretied pravitate supe­rare. Salvian. lib. 7. who (be­cause of these outward prerogatives) think them­selves in good estates, and free from Gods judge­ments; They challenge the prerogative of a religious name, and yet exceed even the savage Goths in here­ticall [Page 334]wickednesse, as Salvtan complaineth. They cry, The temple of the Lord, Ier. 7.4. when they be uncleane, and cages of filthy birds: they say they are children of Abraham, when they want the saith, and lead not the life of Abraham; which are no better than fig-leaves to hide from Gods eyes, and paper walls to keepe out Gods judgements.

Secondly, here apprehend the true cause of the lewes subversion, not fortune, as the Epicure dreames; not destinie, as the Stoick; nor number, as Plato, Metbod. lit. 6. Politic li. 5. c. 12. Pythagoras, and Bodin; nor as asymmetry, as Aristotle; nor the motion of the center, as Coper­nicus; nor starres and planets, as Cardanus, and Astrologians thinke. The Apostle teacheth the true and undoubted cause of such punishments, Ephes. 5.6. For such things commeth the wrath of God upon the children of disobedience. I sinned, there­fore am I derision, saith Ierusalem, Lam. 1.8. I sinned with a high hand, therefore hath he filled mee with bitternesse, Lam. 3.15. I was sicke of sinne, therefore was I robbed by Shishacke, 1 King. 14. And now utterly sackt by the King of Babel, 2 King 25. I sinned, and the smoke of my sinnes ascended to heaven, thererefore am I now turned into a stinking fenne, saith Sodome, Gen. 19.25. I sinned, therefore dragons are in my pleasant palaces, saith Babylon, Isai. 13.21. O that in this point my voice were like thunder, my pen like iron, my sides like brasse, &c. Secondly, whereas the naturall branches are not spared, yet the godly amongst them spared; observe, how farre holi­nesse exceeds greatnesse. See on the second verse. [Page 335]And so I descend to the Apostles admonition.

Take heed lest he also spare not thee.] The Greeke [...] is not expressed, but conceived by an ellip­sis, as may be seene both in Matth. 25.9. and Rom. 11.14. They containe the exhortation and the reason; the exhortation, Take heed, and this hath in it the ground of their care and heedfulnesse, to wit, the fall of the Iewes. The sins and punish­ments of other men must be our instructions; Doct. their afflictions must be our admonitions; their woes must be our warnings; their [...] our [...]; their sufferings must be our schoolemasters and remem­brancers. When the Gibeonites perceived what Ioshua had done to Iericho and to Ai, they would not stand out to warre, but used all the meanes and shifts they could devise, to make a league with him, Iosh. 9.3. When Elijah sent word to Aha­ziah that he should not come downe from his bed, but die the death, because he had sent to consult with Baalzebub the God of Ekron, the King sends unto him a Captaine and his fiftie, and there came fire from heaven and devoured them; after him another, who was also devoured by fire: when the third came, and saw the judge­ments fallen upon his fellowes, he saith not (as the former) O man of God, come downe quickly, but, O man of God, let my life and the life of thy servants be pretious in thy sight: there came sire downe upon the two former Captaines and their fif­ties, but let my life he pre [...]iursi [...] thy sight; 2 Kings 1.13, 14. Hence the Apostles tell us, that So dome and Gomorrha, and the cities about them, [Page 336]which followed strange flesh, are set forth for examples, Iude vers. 7. In 1 Cor. 10. from 5. to 11. Be not yee idolaters as were some of them, nor commit for nication as did some of them, nor tempt Christ as did some of them, nor murmure like some of them, for all these were destroyed in the wildernesse, and all the judgdements came upon them for examples, and were written to admonish us upon whom the ends of the world are come. And the same Apostle, remem­bring how many of the Israelites were shut out of the promised rest for their unbeleefe and disobe­dience, gives us this exhortation; Let us study to enter into that rest, lest any fall after the same ex­ample of disobedience, Heb. 4.11.